MASTER 

NEGATIVE 
NO.  91-80184 


i 


MICROFILMED  1991 
COLUMBIA  UNIVERSITY  LIBRARIES/NEW  YORK 


as  part  of  the 
Foundations  of  Western  Civilization  Presen-ation  Project" 


Funded  bv  the 
NATIOMi\L  ENDOWMENT  FOR  THE  HUMANITIES 


Reproductions  may  not  be  made  without  permission  from 

Columbia  University  Library 


COPYRIGHT  STATEMENT 

The  copyright  law  of  the  United  States  -  Title  17,  United 
States  Code  --  concerns  the  making  of  photocopies  or  other 
reproductions  of  copyrighted  material... 

Columbia  University  Librar}'  reserves  the  right  to  refuse  to 
accept  a  copy  order  if,  in  its'judgement,  fulfillment  of  the  order 
would  involve  violation  of  the  copyright  law. 


AUTHOR: 


WATERS,  GAY 


TITLE: 


THE  SECRET 
HARMONY  ... 


PL A CE : 


BOSTON 


DATE: 


[1 894] 


i  * 


COLUMBIA  UNIVERSITY  LIBRARIES 
PRESERVATION  DEPARTMENT 

BIBLIOGRAPHIC  MTrRQFORM  TARHFT 


Original  Material  as  Filmed  -  Existing  Bibliographic  Record 


Master  Negative  # 


Restrictions  on  Use: 


110 
G25 


Waters,  Gay. 

The  secret  harmony  of  the  spheres.  A  philosophy  of 
human  nature.  By  Gaywaters  iP^eud^.-  Boston, 
American  printing  and  engraving  co.  [  1894] 

55  p..  1  1. 


22' 


4i6H(;r. 


1.  Philosophy— Miscellanea. 

Library  of  Congress 
Copyright    1894:  13612 


BD701.W3 


11-24662 


c 


TECHNICAL  MICROFORM  DATA 


FILM     SIZE: txlTj^..  REDUCTION     RATIO:         \\h 

IMAGE  PLACEMENT:    lAiniA     IB     ilD  

DATE     FILMED: .^JStX INITIALS 


FILMED  BY:    RESEARCH /PUi3LICATIONS.  INC  WOODBRIDGh'ct 


c 


Association  for  Information  and  Image  Management 

1100  Wayne  Avenue,  Suite  1100 
Silver  Spring,  Maryland  20910 

301/587-8202 


Centimeter 

1         2        3 

ihIiiiiIhhIiihIiiiiIiiiiIh 


Inches 


4 

llllll 


ill 


6         7        8         9        10       11 

iliiiiliiiiliiiiliiiiliiiiliniliiiiliiiiliiiiliiiiliiii 


1.0 


I.I 


1.25 


|U5 

1 5.0 

I  71 


2.8 


3.2 

4,0 


1.4 


TTT 


12       13 

I  iiliiiil 


2.5 


2.2 


2.0 


1.8 


1.6 


n 


14 
I 


15    mm 


illll 


MflNUFfiCTURED   TO   RUM   STfiNDflRDS 
BY   APPLIED   IMAGE,     INC. 


.  ! 


no 


QcJls 


in  Uic  (?i:itu  of  |lcnr  JlorU 


GIVEN     BY 


N.M.3atl 


er 


* 


^ 


THK 


i(^^ 


Secret  Harmony  of  the  Spheres, 


A  PHILOSOPHY  OP  HUMAN  NATURE. 


BY 


OAY  WATERS, 


Author  of  "  Wicota  "  and  ''Otonkah's  Daughter:' 


m 


BOSTON: 

American  Printing  and  Engraving  Co. 

50  Arch  Street. 


Price,   One  Dollar. 


'4 


Copyright,  1894,  by  Gaywatbks 


The  Sbcrht  Harmony  of  thk  Sphhrbs 


Pkbssof 

Ahbbican  Printing  and  Engraving  Co. 

50  Arch  Strbbt,  Boston 


T' 

4.":^ 


^ 
■^ 


"v 


»f.i 


c~-% 


i^^ 


^ 


CO 

03 


PRE  FAC  E. 


Some  few  years  since,  the  writer  took  an  interest  in  the 
30,000  Sioux.  At  that  time  he  published  two  books,  viz., 
"Wicota,"  a  volume  of  metrical  Sioux  legendry,  and  "Oton- 
kah's  Daughter,"  a  novel.  Letters  concerning  those  works 
dated  Jan.  ii,  1888;  Feb.  13,  1888;  April  29,  1889,  and  May 
21,  1889,  from  the  "Palais  de  Bruxelles,"  '* Buckingham  Pal- 
ace," and  the  *'  Executive  Mansion,  Washington,"  indicated 
at  that  time  their  kindly  and  distinguished  reception.  This 
little  philosophy  is  the  fruit  of  some  recent  reflection  upon 
the  deeper  psychical  forces  capable  of  bringing  about  univer- 
sal changes  in  the  history  of  such  peoples.  Hence,  by  the 
use  of  the  phrase,  entclechic-sensiious-adequatCy  is  meant  a 
latent  sensuous  feeling,  which  considered  in  itself,  and  with- 
out relation  to  the  categories  of  sensuous  impression,  pos- 
sesses a  specific  type-species  of  feeling,  the  correlative  of  a 
distinct  type-species  of  sensuous  impression,  and  which, 
when  considered  subjectively  in  correlation  with  the  sensuous 
impression  constitutes  the  purely  subjective  side  of  a  sensa- 
tion. The  term  entelechic-propensional-adequate  is  made  to 
stand  for  every  latent  type-species  of  human  feeling,  distinct 
from  the  sensuous,  and  which  form  the  correlatives  of  the 
categories  of  the  understanding. 


17160? 


•9 


i 


4 


GLOSSARY. 

This  essay  does  not  pretend  to  conventionality  either  in 
terminology  or  method.  If  it  can  be  used  at  an  odd  moment 
by  some  gifted  man  in  assisting  to  form  a  loftier  synthesis 
the  author's  purpose  will  have  been  served.  He  has  no 
schools  to  quarrel  with,  and  none  to  worship.  As  a  probably 
odd  bit  of  thinking  it  may  some  day  have  value  in  some  small 
way,  and  if  not,  it  will  serve  the  author  the  purpose  of  a  sort 
of  mental  landmark.  It  is  obvious  that  whilst  deviations 
from  the  conventional  in  philosophy  may,  or  may  not,  evolve 
a  sturdier  approximation  to  truth,  they  usually  imply  a 
departure  in  terminology.  The  writer's  first  aim  was  to 
render  his  essay  intelligible  to  himself,  taking  for  granted 
the  loftier  intelligibility  of  his  critics.  Hence  in  the  selec- 
tion of  such  terms  as  Architectonic  Entelechy  and  Sensuous 
Entelechy  they  have  been  adopted  in  order  to  make  the  com- 
prehension of  the  work  less  arduous. 

If  to  save  the  reality  of  morals  it  is  necessary  to  outline 
the  possible  categories  of  an  optimistic  metaphysic,  thereby 
showing  the  sensuous  -  will  to  live,"  to  be  a  less  essential  part 
of  the  universe,  it  is  also  obvious  that  any  unconventional 
attempt  in  this  direction  must  imply  the  usual  warring  mis- 
conceptions which  arise  from  pre-conceived  notions  as  to  the 
meaning  of  unconventional  terms,  to  say  nothing  of  not 
impossible  misprints.  But  the  fact  that  the  author  has  been 
able  to  render  himself  intelligible  to  himself,  furnishes  him 
with  a  rash  conceit  that  he  may  succeed  in  making  himself 
mtelligible  to  the  loftier  intelligibility  of  his  critics. 


I 


GLOSSARY. 


Basic-Consciousness. — The  potential  condition  for  the 
appearance,  disappearance,  and  re-appearance  of  our  sensuous 
and  rational  existence,  and  which  embodies  in  its  categories 
both  the  sub-conscious  and  the  unconscious. 


Serial-Intuition. —  The  re-appearance  in  consciousness 
of  an  miremcaniugcd  intuition  according  to  co-existent  and 
co-ordinated  categories  of  impression  and  adequacy.  To  re- 
intuite  or  re-intuitionalize. 

Serial-Conception.  —  The  re-appearance  in  conscious- 
ness of  a  rc-inea7iinged'w\t\x\X.\0Y\  according  to  loftier  co-existent 
and  co-ordinated  categories  of  impression  and  adequacy. 

Impression. —  Any  given  d priori  objective  imperative,  or 
formula  necessary  to  produce  any  given  intuitional  effect  in 
consciousness ;  which  effect  is  produced  by  a  co-existent  and 
co-ordinated  action  of  the  objective  imperative  with  that  of 
any  given  adequate. 

God. —  The  Mind  of  Minds  which  determines  itself  to 
individual  minds  via  the  categories  of  the  Intticor  Communisy 
and  as  an  objective  imperative. 

Sensuous-Entelechic-Adequate. —  A  principle  of  sensu- 
ous-feeling differentiation  ;  or,  2i  particular  sensuous  feeling, 
potentially  present  both  in  and  out  of  consciousness,  and  fol- 
lowing the  three-fold  law  of  the  appearance,  disappearance, 
and  re-appearance  of  sensuous  impression.  The  expression 
(when  appearing  or  re-appearing  in  consciousness)  of  a  par- 
ticular systematized  order  of  sensuous  feeling,  and  which  con- 
stitutes the  sensuous  dynamic  of  purely  sensuous  activity. 


glossary.  7 

Volition. —  A  commotion  of  feeling  caused  by  the  inter- 
action of  the  co-existent  and  co-ordinated  categories  of  ade- 
quacy and  impression.  The  direction  in  which  the  volitions 
advance  are  determined  by  the  interests  of  the  adequates.  The 
form  of  the  volition  veers  coincidently  with  the  direction  of 
the  interest  and  varies  in  intensity  according  to  the  same  law. 
If  the  prevailing  interests  of  the  adequates  become  differen- 
tiated, the  prevailing  volitions  coincidently  follow  the  new 
interests,  or  differentiations. 


Intueor  Communis. —  (Personified and  allegorized  as  "The 
Prince.")  The  universal  reason  of  all  reasoning  existences  on 
earth,  and  the  complement  and  correlate  of  the  Mind  of  Minds, 
or  the  more  true  Sun. 

a  —  Subjective.  The  individual  conscious  subject  of  purely 
rational  thought. 

b — Objective.  An  a  priori^  universal,  and  necessitous 
impersonal  intellect  or  reason,  shared  in  by  the  individual. 
The  postulate  of  the  spontaneous  intelligence  common  to  all 
men.  The  pure  thougJit-ego  of  the  world  as  contained  under 
the  summa  genera  of  the  Mind  of  Minds. 

Architectonic  Entelechy. —  (Personified  and  allegorized 
as  "The  King.") 

a  —  Subjective.  The  conscious  subject  of  purely  rational 
feeling. 

b — Objective.  An  d,  priori,  universal,  and  necessitous 
rational j^eeling  forcCy  distinct  from  sensuous-feelijig  force  on 
the  one  hand,  or  the  existence  of  "sentiment*'  on  the  other; 
though  essential  to  the  existence  of  the  latter  in  all  its  higher 
rational  forms  and  shared  in  by  the  individual.  Not  the 
objective  transcendental  ego  of  Kant,  but  its  correlative,  and 
which  alone  makes  possible  the  rationally  "  I  feel,"  as  wholly 


» 


8 


GLOSSARY. 


distinct  from  the  "I  think,"  of  the  objective  transcendental 
ego  of  Kant.  The  only  real,  and  necessary,  coherent,  co-ex- 
istent, and  co-ordinated  correlative  of  the  universal  "I  think," 
and  which,  according  to  its  own  categories,  makes  possible 
the  universal  rational-fee li?ig  conditions  of  all  purely  rational 
experience,  as  distinct  from  sensuous  experience.  The  Archi- 
tectonic Commtmis. 

Architectonic-Entelechic-Propensional-Adequate. 

A  principle  of  rational  feeling  differentiation  ;  or,  2. particular 
rational  feeling  potentially  present  both  in  and  out  of  con- 
sciousness, and  following  the  three-fold  law  of  the  appearance, 
disappearance,  and  re-appearance  of  all  unsensuous  thought. 
The  expression  (when  appearing  or  re-appearing  in  conscious- 
ness) of  a  particular  systematized  order  of  ratioftal  feeling  and 
which  constitutes  the  rational  dynamic,  the  '' idh-forie''  of 
all  purely  rational  activity  when  unalloyed  by  sensuousness, 
and  in  correlation  with  some  category  of  the  understanding. 

Sensuous  Entelechy.  —  (Personified  and  allegorized  as 
-The  Vivific  Goddess,"  "The  Harlot";  the  universal  self- 
consciousness  of  all  sensuous  nature,  and  the  complement 
and  correlate  of  the  sun.) 

a  — Subjective,  The  conscious  subject  of  purely  scfisuous 
feeling. 

b—  Objective.  An  a  priori,  universal,  and  necessitous  sen- 
suous-feeling force,  distinct  from  rational-feeling  force  on  the 
one  hand,  and  the  existence  of  the  understanding  on  the 
other,  and  shared  in  by  the  individual.  The  co-existent  and 
co-ordinated  correlative  of  the  Architectonic  Entelechy,  and 
which  according  to  its  multiscient  categories  of  purely  sensu- 
ous impression  renders  possible  the  universal  sensuousfeeling 


1 


GLOSSARY.  ^ 

conditions  of  all  purely  sensuous  experience  as  distinct  from 
rational  experience.     The  Sensuous  Communis, 

Soul. —  The  unity  of  the  architectonic  adequates.  A 
primary  of  the  mind.  The  psychical  gravitating  mediary 
between  the  Intueor  Commtmis  and  an  irrational  satellite  of 
revolving  sensuousness. 

Interest. —  The  cause  of  all  volition.  A  synthesis  of 
agreeable  or  disagreeable  feeling  formed  by  the  intuiting  of 
objects  belonging  to  the  presentations  of  sensuousness  or 
reason. 

Contentment. —  Complete  satisfaction  with  one's  own  way 
of  thinking  and  feeling.  A  conservative  illusion  necessary 
to  the  preservation  of  truth.  In  this  treatise,  conceit,  or  the 
overvaluation  of  one's  own  way  of  thinking  because  of  the 
pleasure  it  gives  ;  and  contentment,  or  the  agreeable  feeling 
of  intellectual  or  sensuous  satisfaction  are  regarded  as  the 
inevitable  contradictories  of  all  human  progress. 

Courage. —  The  parent  of  honesty.  Disregard  of  public 
feeling  for  the  sake  of  truth.  The  greatest  virtue  of  the 
soul. 


) 


INTRODUCTORY   PARABLE. 


1  ■ 

i 


Notwithstanding  Kant's  aversion  to  figures  as  "go-carts,** 
he  used  them,  and  hence  in  order  to  make  the  salient  features 
of  this  httle  philosophy  as  palatable  as  possible,  the  person- 
ification of  "  Nature  "  as  the  Harlot,  the  Prince  as  the  Intel- 
lect, and  the  King  as  the  rational  propensions. 

***** 

In  an  ancient  palace,  wind-swept,  gleaming  against  the 
blue  of  heaven,  and  high  above  a  changing  sea,  are  three 
persons.  A  sensuously  beautiful,  unprincipled  Harlot, 
ancient  as  all  world-life,  and  young  as  it  —  the  same  yester- 
day, to-day,  and  forever,  and  who  was  begotten  in  the 
primordial  ages  of  the  world's  darkness,  passion  and  fury. 
She  is  transcendentally  beautiful,  though  cursed  with  a 
fierce,  uneasy  sense  of  the  most  horrid  multiscient  desires. 
More  cruel  than  death,  possessing  the  basest  of  all  imagin- 
able Machiavellian  instincts,  she  is  a  creature  of  magnifi- 
cently furious  passions,  prefers  a  naked  race,  and  knows  no 
shame. 


I 

i 


In  the  same  palace,  watching  from  a  window  the  foam 
and  spray  of  waves  at  play,  is  a  King,  far  more  handsome 
than  the  Harlot,  not  so  ancient  as  she  as  to  this  world, 
though  born  long  ages  ago  in  earlyTertiary  time.  His  eye  wan- 
ders to  the  remote  distances  where  the  shapes  of  shadowy 
isles  form  on  the  horizon.  He  wanders  to  and  fro,  gazing  at 
the  white  crests  of  the  loud  sounding  sea.  His  majesty  pos- 
sesses the  loftiest  conceivable  sense  of  purely  rational  want, 
and  blindly  rages  in  spasms  of  beneficent  fury  to  give  ex- 
pression to  the  sublimest  emotions.     His  passions  are  only 


12 


INTRODUCTORY    PARABLE. 


for  good,  and  they  are  as  magnificent  and  changing  as  the 
moods  of  the  sea  on  which  he  gazes.  His  propensions  are 
unwearyingly  urging  to  the  origination  of  new  and  higher 
forms  of  rational  being.  All  the  grandeur  of  his  impulses 
imply  a  splendid  loftiness  of  anticipation,  a  sublimity  of  ex- 
pectation and  affirmation,  a  problematic  aim  at  a  marvellous 
attainment  of  magnificent  rational  proportion  hitherto  un- 
dreamed of  by  the  imagination  of  man. 

***** 

With  an  eye  sweeping  far  to  where  the  distant  sea-birds 
are  poised  in  flight,  and  where  the  wide  wings  of  the  Morning 
circle  to  the  wave's  white  crest,  on  an  upper  balcony  of  the 
same  palace,  is  a  Prince,  a  divine,  universal  genius,  an  utter 
apathist,  and  who  has  never  felt  human  joy  or  sorrow, 
pleasure  or  pain.  There  is  no  mystery  under  the  sun  that 
he  cannot  explain,  and  no  problem  that  he  cannot  solve. 
Upon  him  the  King  and  the  Harlot  depend  for  wisdom.  The 
Prince  came  to  the  palace  with  the  King,  and  he  is  of 
illegitimate  birth. 

T^e  Palace.  —  The   human   body  and  sensori-motor  system 

and  sympathetic  ideo-motor  system. 
The  Prince.  —  The  human  intellect,  including  reason,  genius, 

the  understanding,   and   imaging  faculty. 

Intueor  Communis. 
The  King.  —  The  human  rational  propensions. 

Architectonic  Propensional  Entelechy, 
The  Harlot.  —  The  human  sensibilities. 

Sensuous  Entelechy.     Settsori  Communis. 


•  » 


THE    SUPER-SENSUOUS    SPHERE. 


As  distinct  from  a  purely  sensuous  adequate  on  the  one 
hand,  and  a  sentiment,  which  is  a  feeling  consequent  on  a 
judgment  on  the  other,  a  propensional  adequate  is  a  purely 
unsensuous  feeling  possessing  the  qualitative  power  of  re- 
sponse to  the  nerve  stimuli  of  the  time  categories  of  idea- 
tional impression.  That  is,  the  propensional  adequates  em- 
body in  their  categories  the  type  genus  of  every  type  species 
of  feeling  other  than  sensuous,  and  constitute  the  subaltern 
stimulus  or  intermediate  genera  of  feeling  between  the 
sphere  of  the  entelechic  sensuous  adequates  on  the  one 
hand,  and  the  categories  of  the  understanding  on  the  other. 
Hence  the  objects  of  the  feelings  of  the  propensional  ade- 
quates imply  an  un-sensuous  category  of  time  forms,  a  co- 
ordinated and  co-existent  unity  of  psychic  entelechics  dealing 
with  a  distinct  and  pure  unity  of  correlative  unsensuous  con- 
sciousness, and  constitute  in  their  unity  all  the  unsensuous 
categories  and  modes  by  which  the  mind  is  internally 
affected  by  the  relations  of  the  understanding.  That  is,  the 
propensional  adequates  are  unaffected  by  the  entelechic  sen- 
suous adequates  and  the  categories  of  the  time  forms  of 
sensuous  impression,  the  combination  of  which  constitutes 
sensuous  intuition,  only  in  so  far  as  sensuous  intuition  pos- 
sesses any  correlative  understandable  unity  by  which  they 
can  be  cognized  by  the  understanding.  As  distinct  excitants 
of  mental  activity  they  spring  automatically  into  action, 
without,  on  the  part  of  the  individual,  any  design  or  purpose  ; 
and,  as  the  correlatives  of  the  higher  characteristics  of 
human  life,  constitute  the  dynamics  of  all  rational  thought. 
They  operate  as  distinct  correlatives  with  the  spontaneities 


14 


THE    SUPER-SENSUOUS    SPHERE. 


of  the  understanding,  and  as  a  correlative  law  of  feeling 
without  which  the  spontaneity  of  cognition  or  the  notiones 
communis  would  be  impossible. 

Thus  a  propensional  adequate  is  a  feeling  accompanying 
a  distinct  unsensuous  image,  for,  as  all  our  experience  con- 
sists of  related  feeling,  that  category  of  feelings  by  which 
the  understanding  can  intuite  an  unsensuous  image,  must 
itself  be  unsensuous,  particularly  if  it  be  a  co-ordinated  and 
co-existent  correlation  in  the  formation  of  an  unsensuous  ex- 
perience ;  for,  the  existence  of  the  propensional  adequates  in 
perfect  adaptation  to  an  environment,  or  in  correlation  with 
the  highest  reason,  implies  a  distinct  supersensible,  super- 
mundane existence.  Any  power,  not  itself  sensuous,  but 
which  possesses  the  power  to  intuite  sensuousness,  must 
either  be  subsensuous  or  supersensuous.  The  ultimate 
grounds  to  which  our  experience  in  its  widest  or  narrowest 
sense  is  reducible  when  pushed  to  its  last  refuge,  are  two, 
viz.,  the  sensuous ^  i.  e.,  some  specification  of  the  correlative 
categories  of  the  entelechic  sensuous  adequates  and  the  time 
forms  of  sensuous  impression  ;  the  prope7isional,  i.  e.,  some 
specification  of  the  correlative  categories  of  the  propensional 
adequates  and  the  time  forms  of  the  categories  of  the  under- 
standing. That  is,  the  propensional,  and  the  sensuous  feel- 
ings, are  the  co-existent  and  co-ordinated  criteria,  or  correla- 
tive entelechic  proofs  of  the  duality  of  life. 

The  synthesis  of  the  reappearance  in  the  memory  of  a 
fancy  image,  or  a  serial-concept,  and  the  recognition  of  the 
same,  has  involved  not  only  a  latent  process  of  propensional 
or  sensuous  adequacy,  in  basic  consciousness,  but  their  de- 
terminations ;  for  all  our  fancy  images  or  serial-concepts  ex- 
press either  a  relation  to  the  propensional  adequates  or  to  the 
entelechic  sensuous  adequates,  and  which  were  the  necessary 
conditions  of  their  imaginary  or  conceptional  determinations. 


THE    SUPER-SENSUOUS    SPHERE. 


15 


Assuming  the  pre-existence  at  any  time  before  birth  of  the 
categories  of  the  propensional  and  sensuous  adequates, 
utterly  unconscious  of  this  pre-existence,  they  find  themselves 
now  posited  in  experience  as  two  co-ordinated  and  co-existent 
unities  of  inter-related  feeling-life.  The  whole  process  of 
experience  is  a  net  gain  in  the  re-intuitionalizing  of  those 
categories  of  propensional  and  sensuous  adequates  whose  ex- 
perience represent  the  multiplicity  of  the  successive  time 
distinctions.  Grasping  together  of  all  this  experience  and 
unfolded  propensional  existence  in  one  grand  complex  intui- 
tion, implies,  in  this  re-intuitionalizing,  that  the  process  has 
been  one,  involving  in  its  dazzling  sum  total  the  utter  de- 
struction of  those  elementary  spatial  conditions  and  correla- 
tives of  the  time  forms  of  the  categories  of  the  entelechic 
sensuous  adequates,  and  which  remain  at  death,  as  at  birth, 
a  rational  vis  inertice ;  as  at  death,  this  dichotomitic  or  bi- 
membral  division  of  life-feeling,  as  governed  by  mind,  has 
exhausted  its  immediate  possibilities  for  further  development 
according  to  their  pre-existing,  co-ordinated  and  co-existent 
conditions  in  human  experience,  and  a  category  of  complex 
objects  has  been  constructed  for  the  propensional  conscious- 
ness by  a  process  in  which  the  conditions  of  the  categories 
of  the  time  forms  of  sensuous  impression  have  been  gradually 
annihilated  and  rendered  useless  by  the  evolving  process  of 
propensional  intuition  ;  and  the  reality  is  now  the  connection 
of  all  these  re-intuitionalized  experiences  by  the  synthetic 
categories  of  the  entelechic  propensional  adequates,  and 
whose  action  has  been  all  through  our  human  experience  of 
a  synthetic  character.  It  is  with  these  categories  of  the  en- 
telechic propensional  adequates  that  philosophy  first  has  to 
deal  in  order  to  explain  the  possibility  of  the  synthesis  of  all 
rational  apprehension.  That  is,  the  unity  of  the  categories 
of  the  propensional  adequates  is  a  unity  of  consciousness  dis- 


i6 


THE    SUPER-SENSUOUS    SPHERE. 


tinct  from  the  categories  of  the  understanding,  and,  although 
in  connection  with  the  sensuous  adequates,  the  propensional 
adequates  furnish  the  active,  conscious  specifications  of  every 
act  of  attention,  yet  attention,  in  and  of  itself,  furnishes  no 
information  or  re-mcanizing  of  these  specifications,  as  all  the 
information  concerning  that  to  which  the  attention  is  paid 
comes  wholly  from  the  understanding  ;  for,  until  a  syneidesis 
or  joint  knowledge  exists  as  the  outcome  of  some  correlative 
action  or  distinct  specification  of  the  categories  of  the  under- 
standing with  that  of  the  propensional  adequate,  no  synthetic 
judgment  is  formed.  These  categorical  propensional  ade- 
quates do  not  depend  for  their  origin  on  intelligence,  how- 
ever, any  more  than  the  sensuous  adequates  depended  for 
their  pre-existence  upon  the  time  forms  of  sensuous  impres- 
sion, notwithstanding  the  unity  of  the  categories  of  the  en- 
telechic  propensions  only  take  their  rise  in  consciousness, 
when  in  correlation  with  some  time-form  of  the  understand- 
ing. Our  basic-consciousness  is  evidently  a  much  broader 
entity  than  has  been  supposed,  for  granting  as  a  ratio  its  de- 
velopment since  early  Tertiary  time,  even  according  to  this 
biologic  concession,  its  constant  and  progressive  development 
from  within  according  to  still  future  advantageous  conditions 
conducive  to  advance,  it  would  be  impossible  to  place  a  limit 
on  the  future  grandeurs  of  human  destiny.  That  is,  if  the 
time-forms  of  the  understanding  were  higher  than  they  are, 
an  entirely  different  category  of  propensional  adequates 
would  rise  into  consciousness,  in  comparison  with  which  the 
existing  propensions  would  appear,  ethically,  as  mere  vices, 
and  rationally  as  mere  groping  instincts. 

It  is  evident  that  a  much  more  significant  and  circumlucid 
term  than  that  of  "  sentiment  "  is  necessary  to  define,  on  the 
purely  subjective  side,  all  those  grand  categories  of  feeling 
which  are  the  effects  of  the  co-operation  of  our  perfection- 


THE    SUPER-SENSUOUS    SPHERE. 


17 


desiring,  aesthetic,  sympathetic,  moral,  intellectually-felicific 
and  transcendental  adequates,  with  the  time  forms  of 
our  understanding,  and  which  not  only  existed  prior  to 
experience  and  utterly  independent  of  instruction,  but 
which  are  also  distinct  from  the  accumulated  growth  of  gen- 
erations,  though  positing  themselves  in  co-operation  with  the 
co-ordinated  conditions  of  such.  All  development  implies 
former  darkness,  that  is,  past  delusion,  and  the  onward  pos- 
iting in  experience  and  progress  of  the  propensional  ade- 
quates in  this  darkness,  have  implied  in  it  all  the  delusive 
vision  of  a  dream. 

As  purely  animal  contentment  implies  the  vis  inertice  of 
pure,  rational  inactivity,  man  could  not,  without  physical 
pain,  ever  become  wise.  Sensuous  human  pain  serves  three 
distinct  purposes.  The  preservation  of  the  sensuous  in- 
dividual. The  urging  to  a  better  sensuous  environment.  In 
the  seeking  for  a  better  sensuous  condition,  a  greater  devel- 
opment of  rational  consciousness  is  attained.  From  the 
standpoint  of  the  reason,  ennui  and  physical  discomfort  are 
far  greater  benefits  than  physical  pleasure,  for,  by  their  con- 
stant urging  to  a  constant  change  of  impression,  they,  on  the 
whole,  have  made  possible  higher  universal  changes  of 
rational  consciousness.  Pleasure,  on  the  whole,  is  always 
more  helpful  to  error  than  truth.  The  feeling  of  intel- 
lectual contentment  is  a  foe,  because  it  leads  us  to  accept 
imaginative  similars  for  real  ones,  and  works  the  same  effect ; 
and  our  credulity,  rather  than  our  reason,  is  usually  in  the 
ratio  of  our  wants.  Rational  laughter  is  the  ridicule  of  the 
propensional  adequates  in  connection  with  the  categories  of 
the  understanding  at  the  blunders  of  the  sensuous  adequates 
when  attempting  to  harmonize  with  the  understanding. 

Any  new  interest,  when  thoroughly  aroused,  destroys  for 
the  time  being  every  other  interest,  and    the  profounder 


i8 


THE    SUPER-SENSUOUS    SPHERE. 


the   agitation   of   the   propensional  adequates,  other  things 
equal,  the  profounder  will  be  the  man.     Genius  is  the  highest 
unrestrained   truth-seeking  passion   and   expression.       The 
unrestrained  and  enlightened  propensional  adequates  are  the 
hopes  of  all  progress.     Objective  truth  is  the  correct  relation 
of  the  individual  to  existence  at  any  stage  of  its  experience. 
Subjective  truth  is  the  correct  knowledge  of  that  correct 
relation  of  experience,  either  by  pain,  the  individual  under- 
derstanding,  or  the  communes  notitice.     Pleasure  teaches  no 
truth.     In  so  far  as  it  leads  to  animal  comfort  it  leads  to  the 
stereotyping  of  knowledge,  because  of  the  contentment  it 
gains.    Pain  is  the  friend  of  man.    Animal  contentment  is  the 
conservative  factor,  and  the  foe  of  rational  progress.     Con- 
ceit is  the  purely  sensuous  concomitant  of  contentment,  and 
leads  the  individual  to  place  an  over-valuation  on  those  things 
with  which  he  is  contented,  and  urges  him  to  become  the  foe 
of  those  principles  which  threaten  to  disturb  that  content- 
ment.   Without  error  there  would  be  no  change.     Our  errors 
are  the  faults  of  our  propensional  adequates,  which,  in  their 
indifference  or  want,  allow  the  understanding  to  give  assent 
to  the  clamoring  of  the  sensuous  adequates,  or  to  insufficient 
presentations,  or  to  deviating  similars,  which  become  the  pos- 
tulates of  illusionary  action,  until,  by  some  change  of  im- 
pression, we  are  again  turned  into  the  path  of  truth  by  a 
change  of  consciousness.     This  change  of  consciousness  on 
the  purely  subjective  side  is  that  of  the  propensional  ade- 
quates, and  which  furnishes  the  pure  element  of  feelmg  in 
the  change.     Anxiety  is  the  antithesis  of  expectation,  and 
our  particular  anxieties  are  the  results  of  the  particular  call- 
ings we  have  chosen  and  their  unavoidable  concomitants. 
Anxiety  is  the  pain  of  the  propensional  adequates  due  to 
abnormal  modes  of  impression  not  in  harmony  with  the  inter, 
ests  of  the  individual.    Our  interests  create  their  own  anxieties. 


THE    SUPER-SENSUOUS    SPHERE. 


19 


That  is,  our  interests  are  the  propensional  adequates, 
which,  as  feelingSy  other  than  sensuous,  determine  and  con- 
stitute, in  their  unity,  that  enigma  of  psychology,  i,  e,,  the 
will,  according  to  the  categories  of  the  understanding.  It  is 
as  interests  that  the  propensional  adequates  seek  agreeable 
experiences,  for  interest  implies  the  dual  or  correlative  action 
of  the  understanding,  with  that  of  the  propensional  ade- 
quates as  the  basic-subjective  feeling-force.  That  is,  the 
rational  feeling-dynamics  determining  all  personal  action, 
whether  purely  mental,  or  both  mental  and  bodily,  when 
rational,  are  those  ot  the  entelechic  propensional  adequate^. 

The  term  **wiir'  comes  no  nearer  to  the  basic  conception 
of  the  propensional  adequates  than  the  term  "  sentiment," 
though  both  of  these  terms  imply  the  existence  of  propen- 
sional categories.  To  say  that  we  will  to  do  so  and  so 
simply  because  we  will,  is  to  say  nothing.  The  word  senti- 
ment is  no  clearer  than  that  of  will,  because  it  implies 
merely  a  transitory  form  of  feeling  consequent  on  a  judg- 
ment, or  a  judgment  accompanied  with  a  transitory  feeling. 
It  tells  nothing  of  any  propensional  categorical  conditions 
explanatory  of  why  2i  particular  set  of  feelings  should  accom- 
pany particular  specifications  of  the  categories  of  the  under- 
standing. 

And  yet  it  is  this  particular  category  of  feelings  which 
prove  the  rational  constructive  dynamics  of  rational  experi- 
ence. It  constitutes,  in  its  grand  unity,  the  Architectonic 
communis,  as  distinguished  from  the  Sensori  communis.  I 
say  sensori,  and  not  sensus,  as  I  wish  to  avoid  using  the 
unfortunate  word  "  sense,"  as  implying  any  connection  with 
these  architectonic  feelings  whatever.  Hence  I  nowhere 
use  the  word  ** sense"  as  synonymous  with  cognition,  but 
confine  "sense"  in  its  own  pen  as  the  "sensuous,"  possess- 
ing a  sensuous  distinctness  of  realized  existence,  an  end  in 


20 


THE    SUPER-SENSUOUS    SPHERE. 


i! 


itself,  an  entelechic  entity,  utterly  apart  from  either  the  cat- 
egories of  the  understanding,  or  the  grand  categories  of 
feeling  which  constitute  the  architectonic  communis  of  civili- 
zations. 

As  to  the  modes  or  the  variable  and  determinate  qualities 
of  the  architectonic  propensional  adequates,  on  the  purely 
passive  and  subjective  side,  they  are  rendered  active,  so  as 
to  understand  v^^hat  is  for  their  own  interests,  by  a  circum- 
lucid  objectivity  of  understanding,  and,  according  to  the 
categories  of  the  understanding  ;  and,  on  the  re-subjective 
side  of  feeling,  are  kept  in  constant  revolution  by  a  co- 
existent and  co-ordinated  circumlucid  rational  dynamic,  the 
sublime  correlative  of  the  universal  and  necessitous  Sensuous 
Entelechy. 

That  is,  as  the  Sensuous  Entelechy  is  the  universal  sensu- 
ous dynamic,  which,  on  the  purely  re-subjective  side  of  the 
sensuous  adequates,  is  the  circumlucid,  universal  sensuous 
force  which,  in  operating,   instils  into  the  continuances  of 
the  genera  of  sensuous  existence  the  magnificent  strength 
of  the  multiscient  power  of  all  sensuous  and  physical  velocity 
and  revolution,  and  by  the  means  of  which  the  never  failing 
life  of  all  sensuous  type  genus  and  type  species  is  maintained ; 
so,  on  the  other  hand,  the  Architectonic  Entelechy  is  the 
'universal  feeling-dynamic,  which,  on  the  re-subjective  side  of 
the  entelechic  rational  propensional  adequates,  is  the  circum- 
lucid rational  feeling-force  which,  in  operating,  instils  into  the 
continuances  of  the  genera  of  rational  existence  the  strength 
of  the  revolutions  of  all  rational  progress,  by  the  means  of 
which  the  never  failing  ideational  life  of  all  rational  type 
genus  and  type  species  is  maintained.     As  any  purely  sensu- 
ous interests,  when  aroused  and  rendered  abnormal  by  abuse 
and  hereditary  proclivity,  destroys  every  higher  rational  inter- 
•  est,  the  sensuously  abnormal  in  man  has  reduced  to  below  its 


THE    SUPER-SENSUOUS    SPHERE. 


21 


r 


f 


\ 


maximum  the  operations  and  activities  of  the  rational  pro. 
pensioiial  adequates,  until  the  constant  and  narrow  range  of 
their  otherwise  circumlucid  interests  has  given  the  under- 
standing of  man  over  to  the  prey  of  the  purely  sensuous 
adequates,  and,  therefore,  to  perpetual  illusion.  Conceit  and 
contentment  have  been,  and  are,  man's  greatest  foes.  The 
cock  is  the  herald  of  the  Sensuous  Entelechy,  and  he  usually 
prefers  to  crow  on  a  dung-hill. 

The  Architectonic  Entelechy  as  d.n  architectonic  communis, 
governs  all  men,  and  the  principle  of  universal  rational  es- 
teem is  constructed  on  the  postulate  of  a  common  cognition 
of  esteemable  rational  feeling-qualitative  categories. 

A  universally  balanced  self-regulated  cognition  of  the 
reality  of  the  architectonic  communis,  or  the  mind's  unavoid- 
able cxssent  to  its  existence  as  a  universal  and  necessitous 
rational  factor  always  potential,  if  not  in  activity,  in  the 
mind  of  man,  is  the  only  postulate  upon  which  the  confi- 
dence and  assent  of  man  is  based,  and  has  been  constructed 
in  the  rational  processes  of  all  civilizations.  Our  confidence 
in  this  category  oi feelings  as  correlative  with  the  categories 
of  the  understanding  is  seen  when  upon  reading  a  page  of  a 
book'  to  a  person,  and  the  words  have  never  been  understood 
by  them,  so  that  they  cannot  comprehend  the  meaning  of  the 
writer  and  no  correlative  rational  feeling  is  aroused,  such  is 
the  influence  of  our  instinctive  assent  to  this  universal  pos- 
tulate, that,  admitting  the  common  intelligence  of  the 
person,  although  the  meaning  of  the  page  is  as  clear  as  that 
two  and  two  make  four,  yet  because  the  person  is  not 
thoroughly  conversant  with  the  verbal  frame  work  of  the 
page,  and  therefore  fails  to  grasp  the  meaning,  such  is  our 
ccpfidence  in  this  universal  postulate,  that  notwithstanding 
the  reason  why  the  person  did  not  understand  it,  we  are  led  in 
defiance  of  the  fact  of  the  clearness  of  the  writer's  meaning 


22 


THE  SUPER-SENSUOUS  SPHERE. 


THE  SUPER-SENSUOUS  SPHERE. 


23 


it 


II 


I 


l! 


to  wonder  if  there  is  any  clear  and  distinct  rational  point  in 
his  page  after  all ;  that  is,  the  re-intuitionalizing  of  the  con- 
ditions of  all  rationality  according  to  the  categories  of  our 
architectonic  propensional  adequates  on  the  subjective  side 
of  pure  rational  feeling  and  in  correlation,  on  the  side  of 
thought,  with  the  categories  of  the  understanding  on  the  ob- 
jective, is  the  universal  postulate  of  all  the  rational  interests 
and  feelings  which  constitute  the  progress  of  our  rational 
consciousness.     The   strength  of  our  rational   contentment 
is    thus    in    the    fixed     ratio     of    our    rational    interests, 
and  purely  architectonic  pain  is  in  the  ratio  of  the   inter- 
ruptions    of     their     conservative     valuations     other    than 
according  to  a  further  progress  of  their  interests.     Other 
rational  things  which  we  have  not  re-intuitionalized  we  are 
either  indifferent  to  or  mistrust.     So,  on  the  purely  sen- 
suous side,  in  common  with  all  animal  life,  the  re-intuitional- 
izing of  objects  according  to  the  correlative  categories  of  the 
sensuous  adequates  is  the  postulate  of  our  sensuous  inter- 
ests, passions,  and  contentment.     So  that  to  each  of  us,  no 
person. is  really  what  they  are,  but  what  we  think  they  are, 
and  what  we  think  they  are  depends  on  the  range  and  inten- 
sity of  our  purely  rational  interests.     In  all  rational  con- 
sciousness the  objectively  intelligible  is  food  to  that  particu- 
lar category    of    rational    propensions,    which    as    feelings, 
accompany  the    categories   of    the    understanding.      These 
feeling-qualitative  categories  of  the  propensional   adequates 
which  correlate  the  categories  of  the  understanding  are  the 
basic  dynamics  of  all  that  fulness  of  ardor  and  exaltation  of 
feeling  which  form  the  truth-seeking  passion  of  the  philoso- 
pher or  scientist,   inspires   the   weird  fancy   of   the   poet, 
kindles  the  heroism  of  the  warrior,  and  in  the  walks  of  every 
day  life,  furnishes  the  dynamic  to  the  architectonic  raisonne 
of  the  millions.     That  is,  the  understanding  is  the  obliging 


I 


valet  de  chambre  of  the  Architectonic  Entelechy.  Of 
course  the  constant  evolution  of  the  actual  from  the  poten- 
tial and  which  constitutes  the  fundamental  doctrine  of  the 
Aristotelian  philosophy  is  implied  in  the  foregoing.  The 
transitory  architectonic  feeling  when  occasionally  flashing 
out  in  sub-sensuous  spheres,  show  what  can  be  accom- 
plished by  them  when  roused  from  their  repose  into  genera- 
tive activity  for  more  approved  ends. 

To  say  that  intuition  in  the  Kantian  sense  simply  gives 
an  object,  is  only  stating  the  matter  from  one  pre-conceived 
angle.  The  truth  is  that  intuition  gives  the  object,  con- 
tains the  object,  and  maintains  the  object  as  objectively 
sufficient  until  a  change  of  impression  is  produced.  Any 
re-intuitionalizing  of  the  same  object  without  any  change  of 
the  mode  of  impression  of  course  produces  the  same  expres- 
sion ;  as,  unless  we  suppose  the  mind  to  act  wholly  without 
laws,  r^-cognition  depends  on  a  specific  similar  action  to  that 
which  first  intuited  or  cognized  the  object.  Hence  I  do  not, 
with  Kant,  identify  the  synthesis  of  recognition  with  that  of 
the  act  of  conception  entirely,  but  only  in  so  far  as  the  term 
conception  conveys  the  meaning  of  a  serial-intuition,  memory 
being  the  latent  reflex  action  of  the  primary  intuitions  upon 
the  architectonic  propensional  adequates,  or  the  sensuous, 
and  the  categories  of  the  understanding ;  so  that,  to  be  con- 
sistent, I  shall  not  accept  provisionally  distinctions  like  that 
of  Kant's  between  intuition  and  conception,  'and  which  it  is 
the  result  of  his  work  to  invalidate.'  The  seriality  of  our 
connected  consciousness  implies  as  a  postulate  the  expression 
of  an  inflexibly  systematized  order  of  results.  The  unification 
of  any  manifold  resulting  from  any  successive  acts  of  atten- 
tion could  only  have  taken  place  in  harmony  with  the  inex- 
orable and  inflexibly  systematized  order  which  governed  the 
first  intuition  of  the  phenomenon  or  the  primary  element  of 


24 


THE    SUPER-SENSUOUS    SPHERE. 


that  manifold.  However,  the  systematized  time-order  govern- 
ing the  phenomenon  does  not  condition  any  re-intuitionalized 
or  reflexive  or  backward  action  of  intuitions  as  they  flow 
back  from  the  past  into  present  or  future  experiences,  for 
whatever  the  architectonics  have  absorbed  has  not  served  to 
alter  the  velocity  modes  of  their  own  action.  Therefore,  the 
systematized  order  governing  the  time  unit  of  the  phenomenon 
as  such  is  independent  of  the  time  conditions  governing  the 
reflexive  action  of  the  architectonic  adequates. 

The  inferences  concerning  the  results  of  the  architectonic 
adequates  imply  that  whilst  unrelated  events  could  not  be  a 
succession,  because  something  is  necessary  to  make  that 
succession  possible  beside  the  things  that  succeed,  it  is 
also  obvious  that  succession  is  only  possible  on  the  postulate 
that  the  connecting  correlative  units  are  those  of  distinct 
correlates,  which,  so  far  from  being  sensuous  or  limited  to  the 
time  conditions  of  sensuous  phenomena,  are,  upon  their  re- 
appearances and  re-membered  reflexive  actions  in  the  mem- 
ory, utterly  unconditioned  by  the  time  conditions  of  the  pri- 
mary phenomena  which  assisted  them  first  into  being  as 
conscious  intuitions.  That  is,  the  time  sequences  of  the 
primary  impressions  of  intuitions  are  in  an  inverse  ratio  to 
the  multiplex  time  law  governing  the  re-appearance  or  re- 
expression  of  any  of  the  parts  of  the  manifold,  or  of  any 
of  the  serial-intuitions. 

This  inverse  law  of  time  regulates  the  velocity  of  the 
dynamics  of  intuition,  and  implies  a  reversal  of  the  objective 
significance  of  those  objective  time  sequences  of  the  impres- 
sions of  phenomena.  That  is,  the  time  sequences  of  im- 
pression are  the  time  sequences  of  objective  phenomena,  or 
of  those  things  in  themselves  which  are  thrown  against  the 
subjective  adequates.  This  inverse  law  of  time  which  regu- 
lates the  velocity  of  the  dynamics  of  intuition  simply  adapts- 


THE    SUPER-SENSUOUS    SPHERE. 


25 


itself  to  the  slower  velocities  of  the  laws  of  time  which  regu- 
late the  time  sequences  of  impression,  and  so  becomes  co- 
existent with  it  as  a  condition  for  primary  intuition ;  for,  so 
long  as  the  inter-relation  exists  between  the  co-ordination 
and  co-existence  of  the  architectonic  and  the  sensuous  ade- 
quates, the  consciousness  of  phenomena  can  only  exist  by 
the  co-ordinate,  co-existent,  and  systematized  time  order 
governing  the  primary  intuitions  correlative  with  such  phe- 
nomena. 

The  possibilities  of  connected  experiences  only  come  from 
possibilities  that  are  similai.  That  is,  sensuous  pain  being 
co-existent  and  co-ordinated  with  the  pain  of  the  architec- 
tonic propensions,  the  information  of  the  sensuous  pain  is 
conveyed  to  the  categories  of  the  understanding  via  the 
propensions  which  are  the  correlatives  of  the  understanding, 
and  as  feelings  constitute  the  conscious  connecting  units  of 
the  two  worlds. 

All  purely  sensuous  impressions  that  reach  the  under- 
standing, reach  it  by  way  of  the  feeling  side  of  the  under- 
standing, which  is  that  of  the  propensional  adequates,  for 
the  sensuous  adequates  are  constantly  pressing  the  propen- 
sional into  their  service.  That  is,  to  repeat  a  former 
sentence,  so  long  as  an  inter-relation  exists  between  the 
co-ordination  and  co-existence  of  the  architectonic  propen- 
sional and  the  sensuous  adequates,  our  consciousness  of  the 
world  can  only  exist  by  the  co-ordinated  and  co-existent 
modes  of  each,  and  the  consciousness  of  any  other  world 
could  only  take  place  by  categorical  phenomena  which  would 
co-existently  and  co-ordinately  correlate  the  categories  of  the 
propensional  adequates  in  a  similar  mode  to  that  by  which 
the  categories  of  the  sensuous  adequates  correlate  the  pro- 
pensional adequates  in  every  day  experience.  Thus,  sen- 
suous intuitions  are  given  to  the  understanding  through  the 


I 


26 


THE    SUPER-SENSUOUS    SPHERE. 


propcnsions,  and  they  become  "conceptions"  as  the  action 
of  some  specific  architectonic,  or  constructive  propensional 
adequate,  which,  as  a  correlative  of  the  understanding  takes 
the  given  sensuous  intuition  from  the  sensuous  adequate  and 
hands  it  over  to  the  understanding  who  re-viea^iings  it.  In 
all  synthetic  judgments  the  dynamic  factor  which  gives  the 
new  material  to  the  understanding  is  that  of  the  propen- 
sional adequate.  Expanding  judgments  would  be  impossible, 
and  nothing  would  be  added  to  the  existing  stock  of  our 
knowledge  if  some  correlative  synthetic  feeltJig  force  did  not 
take  from  the  sensuous  adequate  new  material  for  re-meaning 
purposes,  and  thereby  make  possible  our  changes  of  con- 
sciousness. The  determinate  exercise  of  the  categories  of 
the  understanding  which  involves  the  comparison  of  in- 
tuitions according  to  the  differentiations  of  those  categories 
can  only  take  place  while  the  propensional  or  sensuous 
adequates  are  active,  and  thus  awakened  from  their  poten- 
tiality into  activity  possess  the  power  of  selecting  those 
intuitions  which  are  appropriate  to  their  interests  and  of 
bringing  them  into  correlation  with  each  other.  The  pro- 
pensional adequates  are  the  only  real,  absolute,  entelechic, 
and  architectonic  feeling-dynamics  of  rationality.  No  in- 
tuitionalizing  of  any  past,  or  the  cognition  of  any  present 
or  future  intuitions,  are  possible  during  the  suspension  of 
the  activity  of  these  categories  of  propensionally  ade- 
quated  feelings.  Suspend  their  activities  in  the  world, 
and  500,000,000  persons  can  be  biologized,  mesmerized, 
hypnotized,  or  electro-biologized  as  easy  as  one,  and  as 
mere  automatic  puppets  be  made  to  dance  to  the  fiddles  of 
all  the  sadder,  more  cruel,  and  lower  fates  of  the  sensuous 
universe,  for  the  control  of  the  world's  intelligence  is  in  the 
power  of  the  Architectonic  Entelechy. 

During  a  series  of  hynoptic  experiments  in  the  year  1887, 


I; 


1 


THE    SUPER-SENSUOUS    SPHERE. 


27 


and  with  individuals  of  various  ages,  I  found  that  when 
their  propensional  or  sensuous  adequates  were  not  left  to 
choose  for  themselves,  or  to  correlate  according  to  their 
own  interests  their  own  separate  and  distinct  categories 
of  impression,  that  the  persons  became  irrational.  Although 
the  categories  of  the  understandings  of  these  persons  re- 
mained the  same,  so  that  they  could  correctly  understand 
the  orders  I  gave  them,  yet,  when  their  propensional  and 
sensuous  adequates  were  in  abeyance  their  understandings 
accepted  and  were  directed  by  any  class  of  illusionary 
ideas  which  I  impressed  on  them,  so  that  they  were  utterly 
unable  to  correct  the  most  irrational  suggestions  I  made, 
and  simply  because  they  had  permitted  their  propensional 
adequates  to  be  severed  from  their  normal  correlations 
with  the  categories  of  their  understandings,  i.  e.,  the  archi- 
tectonic commimisy  and  hence  they  could  not  appeal  to  that 
entelechic  propensional  and  sensuous  "  common  sense  "  which 
governs  all  sensuously  rational  existence.  I  found  the  same 
principle  to  exist  in  the  phenomena  of  "  mind  reading,"  in  the 
finding  of  a  supposed  murdered  body,  hidden  papers,  and  the 
concealed  weapon  with  which  the  person  was  supposed  to 
have  been  murdered.  That  is,  in  the  presence  of  a  number 
of  clergymen,  I  yielded  myself  to  the  full  force  of  the  pro- 
pensional adequates  of  a  gentleman,  the  president  of  an 
Illinois  (U.S.A.)  college,  and  who  had  supposedly  committed 
the  illusionary  murder,  and  had  hidden  the  body,  papers,  and 
concealed  weapon,  whilst  I  was  closeted  in  another  room 
with  a  gentleman,  a  former  president  of  an  Indianapolis 
university,  and  who  was  busy  conning  a  Syriac  grammar. 
After  some  minutes  had  passed,  the  committee  entered  the 
room,  blindfolded  me,  and  yielding  myself  to  the  full  force  of 
the  propensional  adequates  of  the  gentleman,  I  literally 
dragged  him   onward   helter-skelter  after  me,  and,  though 


28 


THE    SUPER-SENSUOUS    SPHERE. 


blindfolded,  found  the  supposed  murdered  man,  the  papers, 
and  the  knife  with  which  the  illusionary  murder  had  been 
committed.  If  my  own  propensional  adequates  had  not  been 
severed  from  the  categories  of  my  understanding,  and  the 
gentleman's  had  not  taken  their  place,  this  experiment  would 
have  been  impossible.  That  is,  the  learned  doctor,  uncon- 
sciously to  himself,  furnished  the  rational,  feeling  dynamic, 
whilst  my  understanding  remained  as  before. 

Thus,  the  time-forms  of  the  categories  of  rational  impres- 
sion being  those  d  priori  qualities  of  architectonic  rational- 
feeling-phenomena  in  co-ordinate  and  co-existent  correlation 
with  the  categories  of  the  understanding,  it  follows  that  at 
any  given  propensional  stimulis,  or  its  equivalent  of  impres- 
sion,—  viz.,  B,  the  propensional  adequate,  —  R  can  be  known 
by  an  element  of  ideational  objective  differentiation,  viz.,  S. 

R  =  BS. 

Thus  can  be  rendered  possible  the  determination  of  the 
rate  of  increase  or  decrease  of  a  purely  rational  feeling  or 
propensional  adequate,  whose  value  depends  upon  that  of  a 
form  of  any  given  category  of  the  understanding,  and  which 
in  itself  varies  at  a  uniform  and  given  rate  ;  for  to  any  purely 
rational  feeling  or  propensional  adequate  there  is  always  an 
equal  and  contrary  direction ;  the  mutual  action  of  the  time- 
forms  of  the  categories  of  the  understanding  and  those  of 
the  propensional  adequates  are  always  equal  and  oppositely 
directed ;  as,  in  order  to  keep  the  propensional  adequates 
moving  uniformly  in  a  universal  circle  of  rational  experiences, 
they  must  be  attracted  toward  the  centre  by  a  category  of 
ideational  impressions  proportional  directly  to  the  correla- 
tion of  such  impressions,  and  inversely  to  the  radius. 

Thus  the  inextended  rational  system  of  the  world  pos- 
sesses univers'\l  harmony  : 


THE    SUEER-SENSUOUS    SPHERE. 


29 


a 


In  the  connection  of  the  propensional  adequates  to  the 
categories  of  the  understanding. 

b  In  the  obedience  of  these  propensional  adequates  to 
the  same  law  of  order  regulating  their  correlative  categories 
of  the  understanding,  that  the  categories  of  the  understand- 
ing obey  to  the  Mind  of  Minds. 

c  In  their  subjection  to  an  aggregation  of  universal  and 
necessary  rational  laws. 


AN   APODEICTIC  SPHERE. 


, 


The  universal  action  of  the  human  understanding  as  an 
Intueor  Communis  implies  neither  an  ethical  nor  unethical 
circumlucidity  of  judgment,  for  all  ethical  distinctions  come 
from  the  harmony  of  the  propcnsional  adequates  as  feelings. 
Fellow-feeling,  in  harmony  with  the  race  and  the  Archi- 
tectonic Commu7iis,  is  the  postulate  of  all  ethical  and  moral 
distinctions. 

The  human  understanding,  which,  as  an  intellectual  activ- 
ity, gives  knowledge  by  comparison  and  combination,  follows 
in  that  intellectual  activity  or  motivity,  the  inflexible,  fatal, 
and   pre-ordered  arrangement  of  the  categories  of   the  pro- 
pcnsional adequates  and  of  the  sensuous  adequates,  as  they 
are  inexorably  adjusted  in  the  rims  of  the  two  circumlucid 
wheels   of   sensibility   and   soul-propension.      That    is,    the 
bi-membral  or  dichotomitic  division  of  all  feeling-life  does 
not  imply  a  dichotomitic  division  of  the  Intueor  Communis. 
Or,  in  other  words,  the  Intueor  Communis  is  the  intellectual 
form,  which    equals,  in    its   undivided    potential   unity,  the 
combined  dynamics  of  both  soul-propension  and  sensibility, 
and  is  superior  to  both  because  unconditioned  by  both  and 
of  a  superior  nature  to  both.     Thus,  as  an  Omniform  Cir- 
cumlucid  Absolute,    the   Intueor   Communis   challenges   all 
things  unknown  to  the  experiences  of  sense  or  soul  at  any 
stage  of  their  experience ;  and  as,  by  constant  changes  of 
impression    new  phenomena   appear   and   reappear   to   the 
advantage  of  the  propcnsional  or  sensuous  adequates,  they 
seize  the  re-meaninge d  ^h^xiom^ndi,  and  determine  it  accord- 
ing to   their  own   categories.     Through   it   all,  it   is  very 
obvious  that  the  King  watches  when  the  Harlot  is  sleeping, 


31 


32 


AN    APODEICTIC    SPHERE. 


and  reposes  when  she  is  awake;  and,  as  the  children  of  the 
Harlot  are  unable  to  bear  the  greater  light  of  a  more 
magnificent  reason,  they  wither  and  die,  the  earth  bewails 
them,  and  another  species  is  evolved  more  capable  of 
carrying  on  the  light  of  the  more  splendid  design  of  the 
Mind  of  Mmds. 

Or,  to  change  the  figure,  the  inner  nature  of  every  human 
bemg  ,s  possessed  of  four  wings,  two  of  which  are  always 
m  the  act  of  flying  forward  into  the  unknown,  and  two  are 
at  rest.     Of  course  it  goes  without  saying  that  the  ulterior 
philosophic  significance  of  the  ubiquity  of  this  dual  con- 
sciousness  of  the  wills  is  that  of  the  vital   point  of  two 
heodicic  boundaries,  and  which  are  rays  either  spreading 
from   some  common   centre  of  the  boundless  universe    or 
connected  with  that  common  centre  by  Mind,  and  which  is 
in  Its  own  essential  nature,  separated  from  the  limitations 
of   either   sense   or   soul,    and    constitutes   the   only   unity 
worthy  of  the  name  of  Deity ;   for,  as  such  a  Being,  the 
Deity  is  evidently  beyond  the  conditions  of  soul  or  sense 
and  whose  sole  characteristic  must  be  that  of  a  Mind  of 
Mtnds,  within  whose  silent  and  awful  recluse  temples  all 
things  — according  to  some  meaning— revolve. 

It   is   thus  obvious   that   if  there  be  any  sort  of   Tkeos 
worthy  of  the  sacred  reason  of  the  human  race,  it  is  that  of 
a  Magnificent,  Holy,  Mind-Theos,  to  which  all  minds  gravi- 
tate,  and  which,  glittering  with  multiscient  intellectual  divi- 
sions, has  introduced  into  the  world  the  subsidiary  divisions 
of  soul  and  sense.     Kant  conferred  a  benefit  on  the  race 
when    he  proved    that   all   we  could   know  of  the   Deity 
was    through    our    own   individual    understandings  and   in 
accordance  with  their  distinctive  categories.     That  is   Kant 
unconsciously  to  himself,  affirmed  that,  granting  the'  intro- 


■ 


■ 


AN    APODEICTIC    SPHERE. 


zz 


auction  of  sense  and  souls  into  the  worlds,  or  '' id^e-forces," 
the  Mind  of  Minds  is  simply  known   to  man  through  the 
media  of  mind,  or  the  pure  understanding.     In  other  words 
He  is  known  only  through  that  division  of  the  nature  of 
man  most  in  harmony  with  the  essential  nature  of  the  Deity 
himself,  and  not  through  any  of  the  categories  of  soul  or 
sense,  notwithstanding  the  categories  of  the  '' idh-forces'' 
may  alone  furnish  the  powerful  dynamic  by  which  we  may 
approximate  to  a  higher  synthesis.     For  this  reason  I  have 
personified   the   understanding   as  a  Prince  of  illegitimate 
birth,  because  of  his  being  the  product  of  a  mhalliance,  so 
to  speak,  of  the  Architectonic  Entelechy  and  the  Mind  of 
Minds. 

The  propensional  adequates  of   the  Architectonic    Ente- 
lechy  and  the  sensuous  adequates  of  the  Sensuous  Entelechy 
whilst  not  dependent  on  the  Prince  for  their  origin,  never' 
theless  find  in  the  language  and  ideas  of  the   Prince  their 
highest  modes  of  objectification. 

That  is,  any  higher  conditions  of  sensuous  and   propen- 
sional contentment  and  pleasure  than  those  automatically 
selected  according  to  existing  impressional  conditions  are 
only  made  known  to  the  propensional  and  sensuous  adequates 
by  the  understanding.     Hence  all  civilizations  are  a  complex 
positing  in  history  of  such  ideas  as  are  most  in  harmony 
with  the  current  exercitations  of  the  propensional  and  sen- 
suous adequates ;  and  the  affinity,  attraction,  or  agreement 
of  relations  adapting  them  to  higher  combinations  of  still 
loftier  enjoyment  is  only  possible  through  the  categories  of 
the  understanding.       This  attraction  of    psychic  relations, 
co-existent  and  co-ordinated,  ranged  in  order,  regular,  exact, 
according    to  a  well-defined   synthetic    metempsychosis  or 
transmigration  of  the  understanding  of  the  soul  upwards  and 


',k 


34 


AN    APODEICTIC    SPHERE, 


onwards  from  an  elementary  want  of  binding  strength,  to  a 
coalescence,  through  the  Prince,  with  the  Mind  of  Minds 

In  tT!!  *"  ""  "f''  ^"  ^''''*""'  subsistence  in  opposition 
to  W^f,  phenomenal,  or  mere  representation  in  thought  of  an 
.magmary  existent  Deity.    Thus  we  reach  the  highest  circles 
of  mtnd-l,fe  through  the  active  exercitations  of  the  propen- 
s.onal  adequates.  which  as  "  id^e-foreesr  or  rational-feeling- 
categoncal-.rnperatives   are   perpetually  urging   us   onward. 
perfect,ng  all  our  ideals  in  a  wonderfully  artificral  way.  and  a 
the  same  t.me  by  rescuing  us  from  the  darkness  of  delusion 
according  to  these  constant  changes  of   attractive  impres'. 
siona   relation,  lead  us  into  the  fuller  light  of  the  inapparent 
secret  reasons  of  all  things  according  to  the  loftiness!  mag- 
inteTests'  '      ^"'''"^"''""^^  °^  our  purely  unsensuous  rational 

But  the  sensuous  entelechic  adequates  and  the  propen- 
s.onal  adequates  being  purely  centripetal  psychic  energies 
and  possessmg  distinct  categories  of  centripetal  essencefare 
(as  two  distinct,  separate  dichotomitic  unities  of  two  utteriv 
distinct  separate,  and  different  natures)  always  causin<.  a 
bi-membral  forking  of  the  light  of  the  Intueor  Communist 

The  hght  of  the  Intueor  Communis  as  centrifugal  is  thus 
tendmg  from  the  center  to  the  centripetal  adequates,  which 
ever  afterwards  tend  toward  it  according  to  changes  of 
advantageous  impression.  All  abnormal  desire  for  an  ultra 
Ideational  developed  sensuousness  is  thus  a  violation  of  the 
economic    laws   of    the   Intueor  Communis.      The    world's 

ttn^lT  '^"''"".^^.'^  "°*  d"^  «°  "'"'^h  to  the  passive  imagina- 
tions of  men  as  ,t  ,s  to  the  undue  absorption  by  the  entelechic- 
sensuous-adequates  of  a  universal  illuminating  intellectual 
power  co-ordinated  to  exist  with  the  categories  of  the  pro- 
pensional  adequates. 


' 


" 


AN    APODEICTIC    SPHERE. 


35 


Notwithstanding  the  cruel  passions  of  a  "  light-hat ing- 
world  in  the  winding  currents  of  which  so  many  are  drawn 
down,"  the  very  fact  that  "genius  and  great  talent  are  those 
forms  of  mental  abnormality  most  beneficial  to  society," 
indicates  beyond  all  question  that  the  propensional  adequates 
are  ceaselessly  attempting  to  posit  a  more  perfect  condition 
of  things.  Curiosity  is,  in  a  sense,  the  mother  of  much 
knowledge,  and  as  all  men  are  not  curious  concerning  the 
same  things,  the  knowledge  of  the  race  is  thereby  diversified. 
It  depends  altogether  on  the  kind  of  world  you  expect  to  make 
as  to  whether  or  not  it  takes  all  sorts  of  people  to  make  it. 

The  current  warring  diversifications  of  the  sensuous  com- 
petitive interests  and  knowledge  of  the  race  implies  not  only 
the  annihilation  of  altruism  but  an  hourly  destruction  of  an 
incalculable  intellectual  power.  The  discovery,  generaliza- 
tion, and  verification  of  the  categories  of  the  propensional 
adequates  as  "  id^e-forces;'  would  reveal  not  only  their  a  parte 
ante  nature,  but  the  generic  property  and  differentia  of  that 
nature,  as  a  grand  subaltern  genus  of  mind-force  wholly  dis- 
tinct from  the  generic  and  specific  differences  of  the  sensuous 
adequates. 

The  vital  point  of  the  succession  in  the  order  of  the  phe- 
nomena of  r^-membered  serial-intuitions  reveals  a  duration  of 
existence  measured  wholly  by  a  different  standard  of  exis- 
tence than  the  mental  form,  in  accordance  with  which  suc- 
cession is  first  represented  to  us  in  the  primary,  impressional 
consciousness  of  that  phenomena. 

True  thought  is  a  correct  perception  of  the  correct  rela- 
tions of  the  individual  to  existence  at  any  stage  of  its  expe- 
rience. To  be  continually  thinking  according  to  false  com- 
parisons of  the  objects  of  knowledge  is  to  be  a  mild  sort  of 
lunatic;  for  thought  as  an  act  of  the  mind  in  comparing  the 


36 


AN    APODEICTIC    S  I'll  ERE. 


objects  of  knowledge  is  of  no  value  unless  the  comparisons 
be  correct.  The  train  of  thought  or  correlated  phenomena 
in  consciousness,  as  they  imply  succession  in  time  and  unity 
in  thought-action,  may  be  after  all  nothing  but  the  delusive 
vision  of  a  dream,  a  splendid  fabric  of  irrationality,  notwith- 
standing the  thought-train  of  serial-intuitions  followed  a  def- 
inite order,  and  became  both  necessary  and  habitual  to  the 
happiness  of  the  individual,  as  his  adventitious  knowledge 
became  necessary  cognitions,  by  the  means  of  which  he 
grandly  mounted  up  to  the  loftier  synthesis  of  a  transcen- 
dental lunacy. 

The  laws,  according  to  which  the  succession  of  thought  is 
determined  being  the  categories  of  the  adequated  feelings  or 
"  id^e-forces,'*  and  as  the  most  pleasurable  of  these  feelings  are 
the  most  deceitful,  the  succession  of  our  thoughts  are  often 
kept  fooling  in  an  irrational  circle,  and  our  conceit  and  con- 
tentment keep  showing  them  off  to  ourselves  by  driving 
them  round  the  endless  track  of  our  imaginations.  If  we 
should  be  so  unfortunate  as  to  receive  the  fatal  poison  of 
irrational  praise,  we  are  twice  doomed,  for  we  never  attribute, 
irrationality  to  the  one  who  praises  us. 

All  pleasure,  whether  sensuous  or  propensional,  is  the 
friend  of  irrationality.  At  the  same  time  it  is  also  the  friend 
of  wisdom,  for  pleasure  is  never  the  measure  of  absolute 
truth.  It  is  the  result  of  supposed  correct  perceptions  into 
the  relations  of  things,  and  the  happy  feeling  is  there  whether 
the  man  is  unconsciously  making  a  fool  of  himself  or  discov- 
ering the  law  of  gravitation.  This  universal  passion  of  the  pro- 
pensional adequates  to  gain  a  more  or  less  correct  perception 
into  the  correct  relations  of  things  is  the  most  beneficient 
instinct  of  humanity.  There  is  an  undisguised  and  univer- 
sal desire  to   intuite   the   experience   of   others  and  which 


AN    APODEICTIC    SPHERE. 


Z7 


,1 


grows  out  of  observation,  conversations,  and  books.  Descrip- 
tive accounts  of  books,  persons,  and  places  inflame  our  pro- 
pensional adequates  to  correlate  the  books,  persons,  and 
places  for  themselves.  This  secures  a  revolution  of  knowl- 
edge, and  keeps  the  race  within  certain  circles  of  experience. 
Human  knowledge  in  this  way  becomes  clarified,  just  as 
muddy  water  passing  through  an  inconceivable  number  of 
grains  of  sand  becomes  filtered.  The  truths  of  reason  are 
neither  subjective  nor  objective,  but  the  derived  result  of  the 
co-ordination  and  co-existence  in  a  single  psychosis  of  both 
the  objective  and  the  subjective. 

That  is,  a  truth  of  reason  implies  an  infallible  perception 
as  the  result  of  an  infallibly  correct  relation  of  the  objective 
impression  of  some  category  of  the  understanding  with  the 
propensional  adequates.     To  write  of  the  ideas  of  reason,  not 
being  constitutive,  but  regulative,  or  ideals  towards  whose 
realization  experience  is  always  striving  but  which  are  never 
realized  in  objects  of  experience,  and  at  the  same  time  to 
leave  out  the  laws  of  impressional  and  propensional  intuitional 
unity  by  the   means   of  which  this  striving  of    experience 
toward  this  realization  is  alone  accomplished,  or  not  to  explain 
in  any  way  how,  or  by  what  modes,  these  ideas  of  the  Uni- 
verse and  God  are,  or  become  regulative,  is  to  leave  out  the 
vital  point.     That  is,  the  soul's  ideas  of  reason  are  both  con- 
stitutive and  regulative,  and  all  unsensuous  objects,  as  real 
individual  things,  are  the  results  of  laws  of  relation  regulated 
and  constituted  by  them.     Or,  in  other  words,  whilst    the 
ideas  of  God  and  the  Universe  (as  impressed  upon  the  soul 
during  this  striving  of  experience)  are  constitutive,  the  ideas 
of  the  reason  of  the  individual  soul,  or,  if  you  please,  the 
''  id^e-forces,''  and  the  categories  of  the  understanding  of  the 
individual  soul,  are  both  constitutive  and  regulative.     That 


38 


AN    APODEICTIC    SPHERE. 


is,  they  make  up  what  we  call  our  dispositions,  whose  prevail, 
ing  tendencies  of  placing  things  apart  according  to  propen- 
sional  and  sensuous  classes  (previously  selected  by  the  two 
classes  of  adcquatcs)  become  automatic,  and  the  essential 
conditions  to  the  structure  of  the  future  objects  of  knowl- 
edge. In  this  way  a  man's  disposition  becomes  a  self-acting 
force  and  automatic  productive  ground  of  future  action,  a 
self-existent,  and  in  a  way,  underived  absolute  power  deter- 
mining itself  by  an  absolute  autocratic  self-rule  tending  at 
the  same  time  to  an  inevitable  determination  in  the  sequence 
of  events,  as  in  this  way  the  interests  of  the  adequates  become 
the  laws  of  the  motion  of  the  sensuous  and  rational  worlds. 
In  doing  so,  all  our  connected  experiences  become  intuitions 
again,  and  are  governed  by  the  inverse  law  of  time,  which 
regulates  the  velocity  of  the  dynamics  of  intuition  ;  at  the 
same  time  implying  a  reversal oi  those  primary  time-sequences 
constituting  the  objective  impressions  of  objective  phenomena. 
It  is  thus  obvious  that  whilst  the  highest  imaginable 
harmony  of  the  entelechic  sensuous  adcquatcs,  as  simply 
implying  animal  comfort  and  contentment,  involves  the  vis 
inerticB  of  the  propensional  adequates  and  the  categories  of 
the  understanding,  yet  this  animal  contentment  and  com- 
fort is  of  incalculable  value,  for  all  animal  discomioxX.  implies 
a  robbing  of  intellectual  power  in  schemes  to  produce  an 
equilibrium.  Therefore,  as  this  animal  comfort  does  not 
attract  away  to  the  sensuous  adequates  the  forces  of  the 
intellect  which  universal  animal  diszomioxX.  involves,  animal 
comfort  and  contentment  thereby  secures  the  highest  sensu- 
ous condition  for  the  progressive  evolution  of  the  action  of 
the  propensional  adequates  in  co-existent  and  co-ordinate  har- 
mony with  the  categories  of  the  understanding.  But  this  does 
not  involve  sensuous  passion,  for  sensuous  passion  is  pain. 


. 


THE    SENSUOUS    SPHERE. 


The  basic-consciousness  constituting  all  human  experience 
is  a  correlation  of  what  is  popularly  conceived  to  be  super- 
mundane in  so  far  as  it  is  only  recurrent  at  mysterious  inter- 
vals and  according  to  other  than  purely  material  laws.  That 
is,  our  basic-consciousness  is  the  "  sub-conscious,"  or  the 
"  unconscious,"  and  the  possibilities  and  rt:  priori  conditions  for 
the  appearance,  disappearance,  and  reappearance  of  ideas. 
Sensations  and  rational  propensions  are  universally  governed 
by  this  basic-consciousness,  which  only  becomes  a  matter  of 
individual  conscious  feeling  when  in  actual  experience.  At 
all  other  times  it  is  wrapt  in  the  involving  gloom  of  the  un- 
known. The  word  *'  propension  "  will  be  limited  to  the  action 
of  the  unity  of  categories  of  unsensuous  feeling  governing 
rational  consciousness,  and  purely  on  the  side  of  feeling  m 
its  connections  with  the  emotions  of  the  sympathetic  ideo- 
motor  system  as  distinct  from  the  sensori-motor.  An  im- 
pression strikes  upon  the  sympathetic  ideo-motor  nerves  of 
the  unity  of  the  rational  propensions  and  thereby  makes  us 
perceive  mystery,  harmony,  invention,  grandeur,  proportion, 
disproportion.  Of  this  rational  impression  there  is  a  generic 
image  taken  which  may  afterwards  appear  as  a  serial-concep- 
tion. This  generic  image  awakens  either  contempt  or  ad- 
miration. Upon  its  reappearance  as  a  serial-conception,  it 
partakes  of  either  the  positive  or  negative  character  of  the 
propensions  ;  so  that  rational  ideo-motor  impressions  are  not 
only  antecedent  to  their  correspondent  generic  images  and 
serial  conceptions,  but  are  posterior  to  their  sympathetic 
ideo-motor  propensions,  and  are  derived  from  them.  Hume 
has  already  shown  that  a  similar  law  holds  good  of  those 


40 


THE    SENSUOUS    SPHERE. 


sensuous  impressions  which  strike  on  our  sensori-motor 
nerves  and  make  us  perceive  heat  or  cold,  thirst  or  hunger. 
These  rational,  sympathetic  ideo-motor  propensions  are  not 
sentiments,  but  a  priori  forms  of  feeling  necessary  to  the  ex- 
istence of  either  prolonged  ideational  synthesis,  all  forms  of 
intellectual  expansion,  and  only  incidentally  of  sentiment. 
Sentiment  is  a  form  of  feeling  consequent  on  a  judgment. 
Propension  is  a  form  of  rational  feeling  absolutely  necessary 
to  the  existence  of  the  unity  of  all  rational  phenomena;  so 
that  the  co-existent  and  co-ordinated  unity  of  the  King  in 
the  human  body  alone  constitutes  the  possibilities  of  the  su- 
permundane rational  propensions  in  their  relations  to  ration- 
ally conceived  objects. 

The  Harlot  denominates  from  the  objects  of  "matter" 
only  a  pov^er  to  produce  the  sensations  of  sense.  Our  own 
feelings  of  sweetness,  heat,  cold,  color,  are  never  outside 
of  our  own  bodies,  hence  we  only  know  "material"  objects 
as  the  phenomena  of  the  Harlot.  The  multiscient  relations 
of  the  King  as  propensions  are  co-existent  and  co-ordinated 
with  those  of  the  categories  of  the  Prince,  and  until  those 
are  made  to  stand  out  alone  in  their  separate  and  co- 
ordinated categories  with  those  of  the  Prince  and  the  Harlot, 
the  mystery  of  the  world  of  feeling  will  remain  unrevealed. 
Whether  or  not  the  propensions  are  a  mere  incidental  devel- 
opment of  the  Harlot's  animal  biology  will  depend  altogether 
on  what  that  biology  is.  Admitting  the  existence  of  plea- 
sure and  pain  as  illusions  necessary  to  the  development 
and  preservation  of  life,  why  a  separate  and  totally  distinct 
system  of  joys  and  sorrows,  pleasures  and  pains,  should  co- 
exist in  a  co-ordinated  manner  with  the  unity  of  the  propen- 
sions can  only  be  explained  upon  the  theory  that  they  exist 
to  develop  and  preserve  that  unity.  It  is  only  by  cognizing 
the   existence   of  the   King   in   the   basic-consciousness   of 


THE    SENSUOUS    SPHERE. 


4^ 


, 


human  nature  that  the  dual  nature  of  pain  and  pleasure  has 
any  significance,  for  that  which  tickles  the  Harlot  the  most 
degrades  and  pains  the  King  the  most.  Kant  explained  the 
d.  priori  existence  of  the  Prince,  but  the  possibility  of  suc- 
cessive propensional  perceptions  occurring  in  a  certain  con- 
nection can  only  be  possible  through  the  existence  of  cate- 
gories of  distinct  feeling.  All  synthesis  of  appearance,  dis- 
appearance, and  reappearance  of  consciousness  must  be  of 
the  nature  of  that  basic-consciousness  which  reappears  both 
in  feeling  as  well  as  ideational  association.  The  rational 
beginning  of  a  variation  from  the  uniformity  of  the  past  is 
only  possible  by  the  co-existent  and  co-ordinated  action  of 
the  propensions  with  all  the  processes  of  abstraction  and 
generalization.  The  sensuous  pains  of  the  Harlot  are  a 
necessary  evil,  for  if  a  child  had  to  wait  until  it  could  be  in- 
formed by  the  Prince  in  a  series  of  reasonings  that  heat 
smarts,  or  fire  burns,  it  would  not  live  long.  Few  people 
would  eat  if  the  pain  of  hunger  was  taken  away,  and  they 
had  to  have  it  logically  demonstrated  how  milk  or  beesteak 
by  digestion  became  human  blood. 

So  that  sensuous  intuition  according  to  the  sensibilities 
includes  all  that  is  given  to  and  sensuous  feeling  all  that  is 
given  by  the  Harlot's  operation  in  the  basic-consciousness, 
as  propensional  intuition  includes  all  that  is  given  to  and 
rational  feeling  all  that  is  given  by  the  King's  operation  in 
basic-consciousness.  Thus  the  propensions  make  the  suc- 
cession of  the  unrelated  possible  in  reason,  and  are  co-exist- 
tent  and  co-ordinated  with  rational  experience,  thereby  con- 
stituting the  connecting  units  of  rational  consciousness,  and 
by  their  plurality  giving  the  unity  of  the  King  who  is  pres- 
ent to  each  feeling  and  constitutes  it. 

Man  thinks,  forgets,  remembers  ;  he  feels,  forgets  the  feel- 
ing, and  re-feels.     Thus  all  thought  and  feeling  is  constantly 


42 


THE    SENSUOUS    SPHERE. 


appearing,  disappearing,  and  re-appearing.  In  this  primary 
appearance  the  propensions  parallel  the  sensuous  adequates, 
as  when  the  propension  of  wonder  co-exists  with  that  of 
sight  when  an  infant  stares  at  a  lamp,  or  the  propension  of 
curiosity  parallels  the  sight  of  a  moving  object,  or  the  type 
of  this  page  parallels  the  on-rushing  ideation  of  the  reader. 
Thus  governing  the  law  of  appearance  there  are  two  co- 
existent and  co-ordinated  modes  of  presentation,  viz.,  those 
of  sensuous  intuition,  and  propensional  intuition. 

Governing  the  law  of  r^-appearance  there  are  also  two  co- 
existent and  co-ordinated  modes  of  r^-presentation,  viz.,  when 
the  sensuous  intuition,  re-imaged  by  the  fancy,  re-appears, 
either  as  a  disconnected  image  of  primary,  sensuous  experi- 
ence, or  as  a  serial-conception  in  connection  with  previous 
sensuous  experience,  or  when  the  propensional  intuition  re- 
appears, either  as  a  disconnected  image  of  primary  propen- 
sional experience,  or  as   a  serial  conception   in   connection 
with  previous  propensional  experience ;  so  that,  if  between 
the  time-unit  of  the  primary  appearance  of  the  sensuous  in- 
tuition and  the  propensional  intuition,  and  the  time-unit  of 
their  re-appearance,  any  change  has  been  wrought  in  them, 
such  change  has  occurred  in  accordance  with  the  co-existent 
and  co-ordinated  principles  governing  all  basic-consciousness, 
VIZ.,  the  Prince,  the  King,  and  the  Harlot. 

Any  primary  sensuous  or  propensional  intuition,  even 
when  re-imaged  by  the  fancy,  simply  exists  as  an  isolated, 
disconnected  image,  and  unless  it  becomes  re-meaninged,  is 
of  no  value  to  form  a  higher  synthesis  of  serial-conceptions. 
As  this  re-meaning  did  not  take  place  in  the  primary  appear- 
ance,  or  in  the  re-appearance,  it  must  have  taken  place 
during  its  disappearance,  viz.,  in  basic-consciousness ;  and 
color,  sound,  smell,  taste,  heat,  motion,  impenetrability,  ex- 
tension, divisibility,  inertia,  and  weight,  in  this  re-mcanizing 


THE    SENSUOUS    SPHERE. 


43 


of  serial-conceptions,  thereby  lose  their  original  sensuous 
significance.  The  reproduction  of  phenomena  according  to 
sensuous  intuition  is  the  universal  revelation  which  enlightens 
every  animal  on  coming  into  the  world,  and  thereby  server; 
as  the  interpreter  of  "matter."  Thus  the  Harlot  is  both  in- 
dividual and  impersonal,  universal  and  necessary,  and  ren- 
ders "nature  "  possible  on  the  "  material  side."  The  Harlot 
as  the  hylozoistic  animal  logos  of  sense  is  the  co-existent  and 
co-ordinated  consubstantiality  of  the  being,  identity,  and 
unity  of  "nature."  Her  intuitions  posit  themselves  accord- 
ing to  the  unity  of  her  own  laws,  and  are  never  recurring, 
associative,  or  accumulative,  in  other  but  their  own  spheres. 
The  reflex  action  of  her  intuitions  form  the  irrational  mate- 
rial which  the  Prince  fashions  into  fancy  images.  A  pre- 
established  harmony  exists  between  the  Harlot  and  the 
human  body.  In  order  to  the  reproduction  of  material  na- 
ture, the  five  sensibilities  which  give  sensuous  universality 
and  necessity  to  the  objectifications  of  the  five  senses,  are 
essential  to  the  realization  of  the  Harlot  in  the  life  of  body ; 
although  the  constant  transformation  of  her  sensuous  intui- 
tions, according  to  the  multiscient  objectifications  of  mate- 
rial phenomena,  transcends  the  limits  of  the  individual,  and 
governs  all  sentient  and  irrational  existence. 

This  unwearying  transformation  by  the  Harlot  of  her  in- 
tuitions, in  juxtaposition  with  the  ceaseless  transformation  of 
"matter,"  is  only  possible  by  a  sleepless  revolution  of  move- 
ment, at  least  equal  in  its  velocity  to  the  movement  of  the 
earth.  For  the  Harlot,  as  the  Sensuous  Entelechy  of  the 
human  body,  and  who  realizes  herself  in  the  life  of  the  human 
body,  and  in  whose  realization  the  meaning  of  the  human 
body  is  manifested,  must  possess  a  potentiality  of  movement, 
a  distinct  locomotive  velocity  equal  to  the  grosser  passions 
and  physical  instincts  of  the  life  of  that  particular  body  in 


44 


THE    SENSUOUS    SPHERE. 


which  she  realizes  herself.  Thus,  the  velocity  of  the  trans- 
formations of  the  Harlot's  intuitions  equal  the  velocity  of  the 
transformations  of  all  chemical  atoms  necessary  to  the  repro- 
duction of  "  Nature  "  in  the  human  body,  and  all  matter  and 
sense  revolve  with  an  unwearied  and  unsluggish  energy,  for 
motion  is  the  determinate  quality  of  both,  and  thereby  makes 
possible  the  law  of  change  of  impression  essential  to  changes 
of  consciousness. 

This  is  shown  by  the  law  of  heat-pain,  which  is  governed 
by  an  entelechic  law  of  adequate  velocities.  Thus,  a  charge 
of  one  million  volts  of  electricity  passes  harmlessly  through  a 
man  because  of  its  inconceivable  speed.  This  is  because  its 
velocity  is  greater  than  that  of  the  adequate  velocities  of  mat- 
ter essential  to  sensibility,  for  when  the  law  of  velocities  gov- 
erning any  phenomena  is  greater  than  the  common  law  of 
adequate  velocity  governing  the  phenomena  of  physical  con- 
sciousness, no  sensation  is  felt.  Physical  pain  is  the  inter- 
ruption of  these  physical  subjective  adequate  velocities,  for 
the  pain  of  burning  consists  in  the  presence  of  the  sensuous 
intuition  which  the  entelechic  adequate  velocity  of  the  phe- 
nomena of  impression  involves,  viz.,  heat. 

What  is  true  of  burning  pains  is  true  of  all  physical,  sen- 
suous pain,  for  all  entelechic  or  actual  physical  pain  is  gov- 
erned by  irrevocably  fixed,  co-ordinated  and  co-existent 
modes  of  physical  impression.  The  law  of  entelechic  ade- 
quates  in  basic-consciousness  is  the  key  to  physical  suffer- 
ing, and  the  explanation  of  its  multiscient  varieties  of 
manifestation  in  the  world.  In  other  words,  the  sensuous 
intuition  of  pain  is  a  fixed,  entelechic  co-ordinate  of  the  time 
forms  of  the  categories  of  sensuous  impression. 

Thus,  the  Harlot,  as  pure  animal  life,  is  an  indiscrete  or 
continuous  sensuous  aggregate,  and  the  sole  characteristic 
of  all  animal  existence,  destined  to  development  from  within 


*  J 


THE    SENSUOUS    SPHERE. 


45 


under  external  conditions  conducive  to  advance.  During 
man's  embryonic  stage  can  be  traced  the  external  all  various 
forms  of  this  development. 

Synchronic  with  the  law  of  entelechic  adequates  governing 
this  animal  development  are  the  time  forms  of  the  categories 
of  sensuous  impression.  This  unity  of  sensuous  entelechic 
adequates  in  its  synchronic  relation  to  sensuous  impression 
can  only  exist  in  the  human  body  in  one  or  two  ways,  viz., 
as  essential  entelechic  laws  of  a  universal  and  necessitous 
Sensuous  Entelechy,  i.  e.,  the  Harlot ;  or,  as  proximate  entel- 
echic laws  remote  from  some  primary  originating  cause,  which, 
on  account  of  its  sensuous  perfection  and  abundance  of 
power  is  productive  of  secondary  natures,  viz.,  human,  and 
all  other  organized  animal  existence. 

The  fact  that  physical  pleasure  increases  the  strength  of 
the  animal  vital  functions  argues  that  physical  pleasure  is 
co-ordinated  and  co-existent  with  the  unity  of  the  entelechic 
adequates.  The  reproduction,  or  the  positing  in  experience 
of  sensuous  impressions,  correlative  with  that  of  the  ente- 
lechic adequates,  are  independent  of  all  language  and  ideas, 
for  neither  of  them  are  inestimable  means  to  the  existence 
of  the  Harlot. 

Thus,  in  sensuous  nature  the  will  of  the  Harlot  is  the  only 
"real,  primary,  metaphysical  thing,"  and  all  purely  sensuous, 
biological  consciousness,  as  developed  through  Silurian,  Devo- 
nian, Mezozoic,  Cretaceous,  and  recent  ages,  reveal  the 
transmigration  of  the  Harlot,  or  the  passage  of  the  sensuous 
entelechy  from  one  body  to  another.  As  it  is  very  evident 
that  the  chemical  atoms  of  dead  human  bodies  are,  in  their 
transformations,  constantly  returning  to  form  part  of  living 
ones,  the  hypothesis  that  the  sensuous  entelechy  returns  to 
animate  other  animals,  is  far  from  being  an  irrational 
Orphic  myth,  particularly  if  there  exist  in  nature  a  generali- 


46 


THE    SENSUOUS    SPHERE. 


Eation,  systematization  and  verification  of  forces  equivalent 
to  a  co-ordination  of  biologic  economics. 

In  the  individual  sensuous  life  of  the  human  body  it  is 
this  ceaseless  revolution,  this  perpetual  and  unwearying  ap- 
pearance, disappearance  and  re-appearance  of  the  entelechic 
adequates  according  to  the  time  forms  of  the  categories  of 
sensuous  impression,  which  alone  makes  possible  the  unity 
of  sensuous  existence. 

When  a  rapid  stream  of  ideations  or  fancy  images  accom- 
pany the  passion  of  animal  generation,  they  intensify  the 
illusion  of  the  time  forms  of  the  category  of  sensuous  im- 
pression and  increase  the  irrationality  of  the  individual,  be- 
cause the  fancy  image  augments  the  qualitative  content  of 
the  special  time  form  of  sensuous  impression,  and  thereby 
enhances  the  deception.  The  entelechic  sensuous  adequates 
being  a  unity  of  illusions,  a  system  of  co-ordinated  and  co- 
existent falsifications,  all  ideations  and  fancy  images  in  har- 
mony with  them  partake  of  their  falsity,  illusion,  deceit, 
error  and  irrationality. 

Thus,  physical  pleasure  increasing  in  the  ratio  of  the 
ideational  delusion  and  irrationality  of  the  entelechic  ade- 
quates, the  biggest  fool  is  the  sensuously  happiest  man,  and, 
as  fools  have  always  been  in  the  majority,  and  their  credulity 
in  the  ratio  of  their  want,  the  Harlot  has  had  little  trouble 
in  constantly  multiplying  and  replenishing  her  market ;  and, 
at  the  same  time  afford,  in  the  absence  of  a  rational  hap- 
piness, a  happiness  composed  of  purely  animal  contentment, 
which  is  the  supreme  illusion  of  the  entelechic  adequates  in 
co-ordination  with  the  time  forms  of  the  categories  of  purely 
sensuous  impression. 

As  the  time  forms  of  the  categories  of  sensuous  impres- 
sion are  the  correlates  of  the  entelechic  adequates,  they  do 
not   both   co-exist,  antecedent   to   experience,  in  basic-con- 


.. 


■ 


THE    SENSUOUS    SPHERE. 


47 


sciousness.  That  is,  the  sensuous  impression  of  fire  is 
materially  objective,  though  co-existent  in  experience,  with 
the  entelechic  adequate  in  basic-consciousness,  viz.,  heat- 
pain.  The  time  forms  of  the  categories  of  sensuous  impres- 
sions are  all  outnesses,  externalities,  or  materially  objective, 
whilst  the  entelechic  adequates  are  subjective  —  sensations. 
Thus,  what  we  roughly  designate  as  sensations  are  entelechic 
sensuous  adequates,  irrevocably  pre-adjusted  co-ordinates  of 
the  time  forms  of  the  categories  of  sensuous  impression,  and 
which,  on  the  subjective  side,  qualify  the  ratios  of  feeling 
essential  to  the  differentiated  modes  of  all  sensation,  and 
the  peril  of  the  individual. 

By  the  terms  entelechy  or  entelechic  is  meant  an  absolute 
end  in  itself  of  anything  which  subsists  of  or  by  itself,  or  of 
the  perfect  completed  end  of  any  given  process  constituted 
by  the  harmony  of  any  unity  of  subjective  and  objective 
laws.  In  this  sense  the  phrase  entelechic-soul-space  is  used 
in  an  absolutely  subjective  sense,  yet  in  co-existence  and  co- 
ordination with  objective-sensuous-space,  and  with  which  the 
relations  of  extended  objects  co-exist  and  are  co-ordinated ; 
or,  in  other  words,  entelechic  soul  space  is  the  mediary  co- 
ordinate of  the  entelechic  adequates  on  the  one  hand,  and  of 
that  which  parallels  the  objective-sensuous-space  which  con- 
ditions the  time  forms  of  the  categories  of  sensuous  impress- 
ion on  the  other ;  as,  again  on  the  objective  side,  the  time 
forms  of  the  categories  of  sensuous  impression  are  the 
correlatives  of  their  specific  reobjective  spatial  velocities, 
thereby  making  possible  the  changes  of  sensuous  impression 
essential  to  sensuous  consciousness. 

Thus,  the  reigning  subjective  motive  forces  essential  to 
secure  the  uniform  fulfilment  of  the  objective  laws  of  sensu- 
ous impression  are  those  of  the  entelechic  sensuous  ade- 
quates, which,  in  their  subjective  unity,  represent  the  sub- 


48 


THE    SENSUOUS    SPHERE. 


jective  totality  of  the  dynamics  of  sensation ;  although, 
both  the  objective  categories  of  the  time  forms  of  sensuous 
impression  on  the  objective  side,  and  those  of  the  entelechic 
sensuous  adequates  on  the  subjective,  are  alike  reciprocally 
dynamical,  regulative,  and  mathematical,  possessing  spatial 
and  quantitative  relations,  as  all  purely  entelechic-sensuous- 
adequates  are  based  in  entelechic-soul-space,  which  admits 
of  more  or  less  of  the  action  of  the  quantitative  time  forms 
of  the  categories  of  sensuous  impression.  That  is,  a  co- 
existent and  co-ordinated  correlation  exists  between  the 
unity  of  the  entelechic-sensuous  adequates  which  constitute 
the  subjectivity  of  sensation,  and  the  quantifications  of  the 
objective  time  forms  of  the  categories  of  sensuous  impress- 
ion ;  although,  as  a  matter  of  course,  pain  and  pleasure  as 
differentiated  modes  of  the  entelechic  sensuous  adequates 
can  at  present  only  be  measured  or  estimated  by  the  discrete 
qualifications  and  suchnesses  of  the  time  forms  of  the  cate- 
gories of  sensuous  impression.  Thus  to  predicate  the  spa- 
tial existence  of  the  time  forms  of  sensuous  impression  is  to 
predicate  the  spatial  existence  of  entelechic-soul-space,  and 
the  entelechic-sensuous-adequates  in  that  space  ;  as  a  knowl- 
edge of  the  laws  governing  both  of  these  classes  of  phe- 
nomena would  imply  a  generalization,  systematization,  and 
verification  of  a  science  of  sensuous  feelings,  thereby  less- 
ening the   sum  total  of  purely  animal  suffering. 

The  entelechic-sensuous-adequates  being  illusions  or  de- 
ceptive appearances  necessary  to  the  sensuous  development 
and  preservation  of  animal  existence,  purely  sensuous  ani- 
mal contentment  is  not  only  the  supreme  manifestation  of 
this  illusion,  but  is  also  by  reason  of  this,  the  vis  inertice,  of 
pure  rational  inactivity. 

The  entelechic  sensuous  adequates  and  the  category  of 
sensuous  impressions  have  reached  the  end  of  their  process, 


THE    SENSUOUS    SPHERE. 


49 


t'^ 


the  perfection  of  their  realization  in  this  purely  rational 
inactivity.  Their  full  development  has  been  gained  without 
the  aid  of  either  ideas  or  language.  Henceforth  any  foreign 
element  added  to  the  qualitative  content  of  the  specific  time 
forms  of  sensuous  impression  and  which  render  them 
abnormal,  so  that  they  cannot  parallel  in  their  action  the 
entelechic-sensuous-adequates,  only  serves  to  produce  an  ill 
regulated  excitement  of  sensuous  feeling  for  which  their  is  no 
adequate  law  of  satisfaction. 

For,  whenever  by  any  other  cause,  the  normal  velocity  of 
the  action  of  the  entelechic  sensuous  adequates  exceed  that 
of  the  normal  time  forms  of  the  categories  of  sensuous  im- 
pression, pain-desire  is  produced  ;  for,  without  this  infallible 
permanence  of  the  velocity  of  the  action  of  the  time  forms 
of  the  categories  of  sensuous  impression,  that  which  is  in 
itself,  in  an  objective  sense,  could  not  parallel  in  its  connection 
as  cause,  to  the  entelechic  adequates,  and  the  effect,  which 
is  the  result  of  both,  and  ending  in  the  concrete  unity  of 
sensuous  form  and  matter,  essential  to  the  sensuous  intuition 
of  individual  things,  would  be  impossible. 

The  time  forms  of  the  categories  of  sensuous  impression, 
when  below  the  velocity  of  the  action  of  the  entelechic  sen- 
suous adequates,  produce  cither  pain-desire,  pure  pain,  death, 
or  indifference ;  as,  on  the  other  side,  whenever  the  velocity 
of  the  action  of  the  entelechic-sensuous-adequates  exceed 
that  of  the  velocity  of  the  normal  time-forms  of  sensuous  im- 
pression, there  is  the  same  lack  of  harmony,  viz.,  pain. 
Thus,  a  permanence  of  the  perfect  inter-action  of  both  are 
essential  to  animal  contentment,  the  vis  inertiee  of  pure, 
rational  inactivity  ;  for  sensuous  happiness  and  sensuous  animal 
contentment  constitute  a  single  end,  a  complete  distinctness 
of  realized  existence,  the  last  stage  in  the  process  of  the  syn- 
thesis of  the  pure  concrete  unity  of  sensuous  form  and  matter. 


50 


THE    SENSUOUS    SPHERE. 


The  term  form  is  used  to  signify  the  primary  characteristic 
of  both  the  unity  or  totality  of  the  time-forms  of  the  objec- 
tive categories  of  sensuous  impression,  and  of  the  entelechic 
sensuous  adcquates.  It  is  taken  for  granted  that  the  quali- 
tative and  quantitative  content  of  the  Phenomena  constitu- 
ting the  objective  unity  of  the  categories  of  sensuous  impres- 
sion is  not  only  objectively  existent,  but  also  possesses  a 
velocity  of  impressional  determination  independent  of  the 
subjective  velocities  of  the  entelechic-sensuous-adequates ; 
although,  so  far  as  the  individual  is  concerned,  they  are  only 
of  value,  in  so  isiV  3.s  Xhcy  perrnaftent/y  correlate,  X\\q  subjec- 
tive order  of  the  entelechic  sensuous  adcquates  of  sensuous 
experience. 

In  a  word,  humanity  is  divided  up  into  some  five  hundred 
million  self-determining  velocities  or  whirlwinds  of  entelechic- 
sensuous-life-feeling,  each  revolving  in  its   ratio  of  determi- 
nate velocity  of  entelechic  subjectivity  under  the  inconceiv- 
ably strong  necessity  of   some    one   mighty,   universally  co- 
ordinated and  co-existent  whirlwind  of  sensuous  impression, 
viz.,  the  Sun,  /.  e.,  the  Sensuous  Entelechy,  the  Harlot,  who 
constitutes  the  universality  of  the   unity  of  the  total  time 
categories  of  all  mere  sensuous  sensations,  so  that  the  basis 
of  sensuous  distinctions  are  in  the  nature  of  things,  and  of 
their  relative   sensuous  velocities.     Only  by  regarding  all 
mere  sensuous  impression  on  the  subjective  side  as  belonging 
to  the  Sensuous  Entelechy  of  the  universe,  viz.,  the  Sun,  or 
the  Harlot,  and  as  constituting  the  aggregation  of  the  sensu^ 
ous  laws  governing  the  objective  and  subjective   physical 
order  of  the  cosmos,  can  the  sensuous  nature  of  man  be  con- 
sidered capable  of  interpretation  ;  so  that  the  time  categories 
of  sensuous  impression  as  primaries  bear  the  same  relation 
to  the  five  senses  as  satellites  that  the  primaries  do  in  refer- 
ence to  the  Sensuous  Entelechy,  whilst  all  are  brought  under 
an  aggregation  of  universal  sensuous  laws. 


i-it 


f^ 


THE    SENSUOUS    SPHERE. 


5^ 


The  data  coming  through  the  sensory  is  as  pre-existinc^ly 
automatic  as  are  the  subjective  entelechic  sensuous  adc- 
quates, by  the  unity  of  which,  however,  all  organized  forms 
are  preserved  in  the  species.  It  is  hardly  necessary  to  add 
that  neither  the  word  **  intuition  "  or  "  sensation  "  convey  the 
full  meaning  of  what  is  implied  concerning  the  unity  of  these 
laws  governing  these  two  grand  classes  of  phenomena. 
Dealing  wholly  with  the  phenomena  of  feeling,  as  sensuous 
feelingy  it  is  not  intended  to  convey  the  idea  of  Democritus 
concerning  the  production  of  conceptions,  ideas,  or  images, 
in  us,  by  the  effluxes  of  atoms,  for  the  species  in  sensuous 
feeling  is  altogether  another  thing,  implying  that  the  univer- 
sal time  categories  of  pure  sensuous  feeling,  though  homo- 
geneous in  their  impressional  unity,  at  the  same  time  possess 
the  principle  of  the  impressional  sensuous  specification  of 
pure  sensuous  feeling,  as  such. 

That  is,  taking  for  granted  that  heat  is  an  objective  mode 
of  velocity  impression,  essential  to  a  specific  entelechic  con- 
sciousness of  heat-feeling,  an  understanding  of  the  relative 
velocities  of  the  modes  of  heat,  gives  us  the  law  of  its  im- 
pressional specification. 

These  objective  modes  of  velocity  impression  all  tend  from 
a  common  centre,  that  is,  are  centrifugal,  and  to  which  tend 
the  centripetal  relative  velocities  of  the  entelechic  sensuous 
adcquates,  and  which,  on  their  subjective  side,  tend  to  the 
advantage  or  disadvantage  of  the  person,  according  to  spatial 
distances  of  pleasure  or  pain.  This  law  of  spatial  distances 
is  understood  when,  from  a  distance  of  twenty  inches,  I  bring 
my  finger  by  gradual  approaches  near  to  a  burning  lamp ; 
that  is,  the  pain  increases  by  sensible  degrees  the  nearer  I 
approach  the  flame.  Thus,  the  law  of  pain  is  the  law  of 
spatial  peril,  danger,  and  spatial  hazard,  and  no  similar  mode 
of  velocity  pain  impression  exists  when  approaching  a  flower, 


52 


THE  SENSUOUS  SPHERE. 


THE  SENSUOUS  SPHERE. 


53 


a  shrub,  or  a  tree.  However,  what  cannot  be  seen,  and  yet 
is  full  of  peril,  viz.,  those  invisible  needles  of  heat,  which, 
emanating  from  a  bar  of  hot  iron,  find  their  correlates  in  the 
entelcchic  sensuous  adequates,  are  also  governed  by  the  law 
of  spatial  pain  velocities.  Thus,  the  law  of  all  spatial  pain 
and  pleasure  velocities,  as  adapted  purely  to  the  sensuous 
welfare  of  the  sensuous  individual,  is  further  exemplified  in 
the  fact  that,  in  their  respective  ratios,  the  entelechic  sensu- 
ous adequates  exert  as  much  attractive  and  repulsive  velocity 
on  the  time  categories  of  sensuous  impression  as  the  time 
categories  of  sensuous  impression  exert  on  the  entelechic 
sensuous  adequates.  That  is,  the  entelechic-sensuous-ade- 
quates,  as  velocities,  either  absorb  to  themselves  those  im- 
pressional  specifications  of  the  time  categories  of  sensuous 
impression  of  which  they  are  the  correlatives,  or  they  repulse 
them,  according  to  their  distinct  laws  of  intercorrelative  spa- 
tial velocity. 

If  the  entelechic  sensuous  adequates  of  a  species  are  uni- 
formly deprived  of  the  objective  impressional  specification  of 
velocity,  the  species  become  extinct.  Thus,  reduce  the  heat 
of  a  swallow  30  degrees,  and  in  a  short  time  it  dies.  In 
other  words,  the  purely  subjective  differentiations  of  the 
velocities  of  the  entelechic-sensuous-adcquates  are  the  equiv- 
alents of  the  sensuous  life  forces  of  the  individual. 

These,  when  unqualified  by  ideation,  constitute  the  normal 
correlates  of  the  categories  of  the  time  forms  of  sensuous 
impression. 

When  qualified  by  intense  ideation,  they  often  rise  above 
the  time  categories,  as  when  a  furnace  man  is  exposed  for  a 
short  time  to  350  degrees,  whilst  106  degrees  is  a  standard 
of  fever.  The  variation  in  the  velocity-categories  of  the  en- 
telechic-sensuous-adequates  constitute  subjectively  the  differ- 
entiations of  the  subjective  nervous  velocities  of  all  animal 


iM 


life ;  whilst,  on  the  objective  side,  the  categories  of  the  time 
forms  of  sensuous  impression  qualify  the  differentiated 
temperatures  of  sensuous  existence ;  that  is,  swallows  have  a 
higher  temperature  than  fowls  because  of  the  intercorrelation 
of  the  higher  velocity  categories  of  sensuous  adequacy  and 
impression.  The  heat  velocities  of  the  entelechic-sensuous- 
adequates  in  a  thin  man  will  generate  heat  much  quicker 
than  those  of  a  fat  man,  which  is  again  equalized  by  the  thin 
man  cooling  off  much  faster,  showing  by  this  that  a  reduction 
of  any  of  the  specific  time  forms  regulating  on  the  objective 
side  the  categories  of  impressional  heat  velocity,  are  accom- 
panied with  a  slacking  up  of  the  heat  velocities  of  the  sen- 
suous adequates,  showing  also  that  the  time  forms  of  the 
categories  of  sensuous  impression  as  regulating  the  specific 
gravity  or  velocity  of  the  live  human  body  at  89  degrees  are 
governed  by  the  same  grand  body  of  velocity  laws  which  rule 
the  planetary  nebulae. 

Our  hereditary  physical  life  first  comes  into  observation  as 
a  category  of  entelechic  sensuous  adequates,  enveloped  in 
the  1-800  of  the  inch  of  the  spermatozoid,  the  envelope  of 
the  adequates  expands  with  nutrition,  and  the  sensuous  ade- 
quates themselves  have  been  stamped  by  the  indirect  im- 
pressional specifications  of  either  the  parental  optimism  of 
youth,  or  the  pessimism  of  a  dissipated  octogenarianism. 

That  the  velocities  of  the  entelechic  sensuous  adequates 
are  the  equivalents  of  the  sensuous  life  forces  of  the  sensu- 
ous individual,  and  have  their  sensuous  influence  upon  all 
offspring,  is  revealed  by  the  fact  that  if  a  fine-blooded 
woman  has  ever  had  a  child  by  an  inferior  man,  her  subse- 
quent offspring  by  a  re-marriage  partake  of  the  character  of 
the  first  male.  If  a  white  woman  has  ever  in  her  early 
life  had  a  child  by  a  negro,  and  afterwards  marries  and  has 
children  by  a  white  man,  these  children  of  a  white  mother 


54 


THE    SENSUOUS    SPHERE. 


and  white  father  will  present  some  of  the  unmistakable 
peculiarities  of  the  negro  ;  thereby  showing  not  only  how 
infallibly  ineradicable  was  the  time  form  of  the  generative 
category  of  sensuous  impression,  but  also  that  the  sensuous 
impression  was  the  co-existent  and  co-ordinated  equivalent  of 
the  velocities  of  the  woman's  entelechic  sensuous  adequates, 
or  sensuous  life  forces ;  the  generative  act  of  sensuous  love 
being  the  highest  and  most  perfect  harmony  of  the  velocity 
categories  of  adequacy  and  impression.  How  a  perfect 
spatial  juxtaposition  and  harmony  of  entelechic  sensuous  ad- 
equates and  the  spatial  time  forms  of  the  categories  of  gen- 
erative impression  are  essential  to  the  propagation  of  species 
is  seen  in  the  experiment  of  Spallanzani,  who,  in  connection 
with  Prof.  Rossi,  injected  seminal  fluid  from  a  dog  into  a 
bitch  in  heat,  who  sixty-two  days  after,  had  four  pups. 
When,  however,  with  the  semen  of  the  same  dog  Spallanzani 
attempted  to  fecundate  two  cats  in  heat  he  was  unsuccess- 
ful, although  the  experiments  were  made  in  the  same  way  as 
with  the  bitch. 

Thus,  the  time  forms  of  the  categories  of  sensuous  impres- 
sion, being  those  a  priori  qualities  of  spatial  phenomena  in 
co-ordinate  and  co-existent  correlation  with  the  subjective 
sensuous  adequates,  it  follows,  that,  at  any  given  velocity, 
or  its  equivalent  of  impression — viz.,  B.,  the  adequate  —  R 
can  be  known  by  an  element  of  objective  differentiation  — 
viz.,  S. 

R  equals  B  S. 

Thus  can  be  rendered  possible  the  determination  of  the 
rate  of  increase  or  decrease  of  a  purely  sensuous  pain  or 
pleasure  whose  value  depends  upon  that  of  a  time  form  of 
any  given  category  of  sensuous  impression,  and  which  in 
itself  varies  in  value  at  a  uniform  and  given  rate  ;  for,  to  any 
purely  sensuous  feeling  there  is  always  an  equal  and  contrary 


., 


THE    SENSUOUS    SPHERE. 


55 


reaction ;  the  mutual  action  of  the  time  forms  of  the  cate- 
gories of  sensuous  impression  and  those  of  the  sensuous  ade- 
quates, are  always  equal  and  oppositely  directed  ;  as,  in  order 
to  keep  the  sensuous  adequates  moving  uniformly  in  a 
universal  circle  of  sensuous  experiences,  they  must  be 
attracted  toward  the  centre  by  a  category  of  sensuous 
impressions,  proportional  directly  to  the  correlation  of  such 
impressions,  and  contrary  or  inversely  to  the  radius. 

Thus  the  sensuous  system  possesses  universal  harmony : 

a  In  the  connection  of  the  entelechic  sensuous  adequates 
to  their  categories  of  sensuous  time  form  impressions. 

b  In  the  obedience  of  these  entelechic  sensuous  ade- 
quates to  the  same  law  of  order  regulating  their  correlative 
categories  of  the  time  forms  of  sensuous  impression  that  the 
time  forms  of  sensuous  impression  obey  to  the  sun. 

c  In  their  entire  subjection  to  an  aggregation  of  universal 
and  necessary  sensuous  laws. 


COROLLARY. 


1 


a  Thus,  as  an  en^elechy,  an  end,  a  completed  and  self- 
determined  truth  in  itself,  it  has  been  shown  that  correlative 
with  the  obedience  of  any  given  particle  of  matter  to  gravity 
at  any  stage  of  its  existence,  is  its  sensuous  entelechic  adequate, 
which,  obeying  an  exactly  similar  system  of  purely  subjective 
gravities,  thereby  intuites  its  own  correlative  material  uni- 
verse. So  that  at  any  given  stage  of  a  human  being's  exist- 
ence in  time,  the  sensuous  intuitions  of  that  being  imply 
that  being's  co-existent  and  co-ordinated  relation  to  the 
"Vivific  goddess," — i.  e.,  the  Harlot, 

b  Thus,  as  an  entelechy,  an  end,  a  completed  and  self- 
determined  truth  in  itself,  it  has  been  shown  that  correlative 
with  the  obedience  of  any  given  sensuous  entelechic  adequate 
to  the  Harlot,  or  the  "Vivific  goddess,"  is  its  propensional 
rational  adequate,  which,  obeying  an  exactly  similar  system 
of  immeasurably  higher  subjective  gravities  thereby  intuites 
its  own  co-ordinated  unsensuous  universe  of  mind;  so  that  at 
any  given  stage  of  a  human  being's  existence  on  earth,  that 
being's  rational  intuitions  imply  a  co-ordinated  relation  to  the 
Mind  of  Minds,  or  the  more  true  sun  of  all  things. 


f 


COLUMBIA  UNIVERSITY  UBRARIES 


WO 


A    fN  -^    310658831 


II 


^  of  the  s?li 


e  spheres' 


MJi^ 


